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GREEK TESTAMENT 


WITH ENGLISH NOTES. 


Η 


KAINH ΔΙΑΘΗΚΗ. 





THE 


τ ay 


GREEK TESTAMENT 


WITH ENGLISH NOTES. 


BY 


THE REV. EDWARD BURTON, D.D., 


SOMETIME CANON OF CHRIST CHURCH AND REGIUS PROFESSOR OF DIVINITY. 


‘THIRD EDITION, REVISED, 


WITH A NEW INDEX. 


OXFORD : 


JOHN HENRY PARKER. 


LONDON: WHITTAKER AND CO., AVE MARIA LANE. 
CAMBRIDGE: J. AND J. J. DEIGHTON. 
ETON: E. P. WILLIAMS. 


M DCCC XLVITI. 


OXFORD: 
PRINTED BY I. SHRIMPTON. 


ADVERTISEMENT TO THE SECOND EDITION. 


Ir was believed that the late Dr. Burton had left behind 
him an interleaved copy of his Greek Testament, containing 
sundry notes which he had prepared for a sccond edition: as 
however nothing of the kind has been found among his books 
and papers, this edition is little more than a reprint of the 
former, as in a work published under the sanction of Dr. Burton’s 
name it was not considered mght to make any material altera- 
tions or additions unauthorized by him. Accordingly the typo- 
graphical errors (which were not numerous,) have been cor- 
rected", a few of the references in the notes have been ren- 
dered more exact, and one or two verbal corrections have been 
made. In the Index of Greek Terms only a few additions 
have been made, but that of Things and Proper Names has 
been very much enlarged, so as to contain (it is believed,) a 
complete and classified list of all the proper names mentioned 
in the New Testament. To these has been added a third 
Index, viz. of Texts quoted from the Old Testament, which it 
is hoped will be found useful. 


& The only important alteration that however, is a manifest oversight, as may 
has been made in the arrangement of be seen at once by any one who will 
the text occurs in Heb. xi. 1], where in consult Bengel’s edition, from which the 
Dr. Burton’s edition (as also in several division into paragraphs has been bor- 
others,) a new paragraph begins. This, rowed. 


7 


PREFACE TO THE FIRST EDITION. 


Ir is perhaps hardly possible to produce a commentary upon 
the Scriptures, which shall be suited to readers of every descrip- 
tion. If it is intelligible to the poor, and to people of little 
education, it will not satisfy the curiosity of the learned: or 
if it enters into doctrinal and critical difficulties, there must 
be much which is unprofitable to the unlearned reader. The 
very nature of the case seems to make the union of these two 
objects impossible: and lest I should be thought to have 
attempted in the present publication, what I have already 
pronounced to be hopeless, I am anxious to state explicitly 
what is the class of readers for which this edition is intended. 

The notes are calculated for those persons who are not 
reading the Greek Testament for the first time, but who as 
yet have little acquaimtance with the labours of critical com- 
mentators. If they should be found useful in the upper 
classes of Schools, to the younger members of our Universi- 
ties, and to the candidates for Holy Orders, the anxious wishes 
of the Editor will be amply gratified. It is not merely the 
fashion of the day which has induced me to compose the 
notes in English rather than in Latin. This custom seems 
indeed to be gaining ground in editions of profane authors, 
as well as of the Greek Testament: and unless the work is 
intended for circulation on the continent, or unless Latin 
notes are supposed to improve the reader’s proficiency in that 
language, there seems no reason why the difficulties of one 
dead language should be explained by a commentary written 


Vili PREFACE 


in another. In compiling notes from writers of different 
countries, and particularly from English commentators, it is 
obviously much more easy to convey their sentiments in our 
own language: and if such a system should be found more 
useful and agreeable to the majority of my readers, I shall 
consider it a recommendation rather than an objection, that 
the commentary has no pretensions to be considered learned. 

I have studied conciseness of expression to a degree which 
many persons will perhaps consider faulty: but it was not my 
intention to write dissertations, or to balance one elaborate 
argument against another. I have been satisfied with giving 
the result of opinions, and sometimes with adding two or 
more different interpretations, without deciding in favour of 
any. In almost every instance I have given the names of 
the commentators: and the reader who wishes for more infor- 
mation will thus be able to know where it is to be found. 
In order to render the present work more useful in this 
respect, and to make up in some measure for its own defi- 
ciencies, I have added a list of all the writers whose names 
are mentioned in the notes, together with the titles of their 
works. This list will be found at the end of the second* 
volume. 

The text of the present edition is taken from that of Mull, 
which was printed at Oxford in 1707. Though the received 
text, as it is called, of the Greek Testament is generally con- 
sidered to have been settled by the Elzevirs, yet the editions, 
which appeared in the last century, have differed from one 
another to a greater degree than is supposed by persons who 
have not examined this subject for themselves. The text 
adopted by Mill, though in some instances undoubtedly faulty, 
has perhaps had the greatest number of followers: and since 
this text has been adopted in the small and popular editions 
printed at Oxford in 1828 and 1830>, I have thought it better 


® (The first edition was in two Bishop Lloyd’s edition, and has been 
volumes. } several times reprinted. ] 
® (This is commonly known as 


TO THE FIRST EDITION. ΙΧ 


to do the same. The reader will however find frequent men- 
tion of various readings in the notes. I have examined with 
no small labour and attention the copious materials which 
have been collected by Griesbach: and after weighing the 
evidence which he has adduced in favour of any particular 
reading, I noted down all those vanations from the received 
text which seem to have a majority of documents in their 
favour. This abstract of Griesbach’s critical apparatus may 
be seen in White’s Criseos Griesbachiane in N. T. Synopsis : 
and Vater, in his edition of the Greek Testament, published 
in 1824, has not only mentioned the reasons for preferring 
certain variations, but has admitted them into the text. 
Though the accuracy of these two persons might spare us 
the necessity of consulting Griesbach’s notes, I preferred 
going through the same analysis myself; and it has been 
satisfactory to me to find, that my own conclusions were 
generally supported by these two independent authorities. 
Whoever may be induced to pursue a similar plan, will find 
that the common rules of criticism would require him to 
alter the received text in several places. The most remark- 
able variations are simply stated in the notes to this edition: 
but in hundreds of instances, where the difference consists 
in the collocation of words, in the addition or omission of 
the article, the substitution of δὲ for καὶ, &c. &c., I have not 
thought fit to mention the variation. The reader will infer, 
in all the cases which have been noticed, that the various 
reading is probably that which ought to be admitted into 
the text. 

Editions of the Greek Testament with marginal references 
have not often been printed. Curcelleus set the example: 
and his selection of references (though not so copious as 
those in the margin of our English Bibles,) was followed in 
the small edition, alluded to above, which was published at 
Oxford in 1828. In the reprint of this edition, which was 
partly printed under my direction in 1830, these marginal 
references were given more accurately. A careful verification 


TO KATA ΜΑΤΘΑΙΟΝ 


EYATTEAION. 


5. MATTHEW. 


Tux call of Matthew to be a disciple is mentioned in Matt. ix.9; Mark 
ii. 14 ; Luke v. 27. His name was also Levi. He is said to have preached 
in Ethiopia ; but this is very uncertain. It has been supposed, that his 
Gospel was written in Hebrew ; but no ancient writer can be proved to 
have seen such a document; and it is more probable, that the original 
was written in Greek. The earliest date assigned to its composition is the 
third year after the ascension, and some have placed it in the eighth year: 
but I should rather agree with those, who fix it much later: in support 
of which opinion we may refer to xxvii. 8; xxviii. 15; and it might be 
inferred from chapter xxiv. that it was published not long before the 
siege of Jerusalem ; perhaps about the year 60. 


ΤΟ ΚΑΤΑ 


MATOAION 


EYATTEAION. 


stn. ti 23, *“BIBAOX γενέσεως ἸΗΣΟΥ͂ Χριστοῦ, υἱοῦ Δαβὶδ, viod 1 
Sema 2, ABpadp. ν' Αβραὰμ ἐγέννησε τὸν ᾿Ισαάκ' ᾿Ισαὰκ δὲ ἐγέννησε 2 


οἱ χχυ. 34: 
et xxix. 35. ge 
eGen.xxxviii, ZUTOV. 
27, ἄς. 


τὸν ᾿Ιακώβ' ᾿Ιακὼβ δὲ ἐγέννησε τὸν ᾿Ιούδαν καὶ τοὺς ἀδελφοὺς 
“Ιούδας δὲ ἐγέννησε τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς 3 


1 Par.i,5,9, Θαμάρ' Φαρὲς δὲ ἐγέννησε τὸν Εσρώμ. ᾿ἘΕσρὼμ δὲ ἐγέννησε 
éNumviils; τὸν Apa’ Δ᾽ Apap δὲ ἐγέννησε τὸν ᾿Αμιναδάβ. ᾿Αμιναδὰβ δὲς 


1 Par. ii. 10. » , \ , 
ἐγέννησε τὸν Ναασσών 


Ναασσὼν δὲ ἐγέννησε τὸν Σαλμών. 


¢Rathiv.17; Σαλμὼν δὲ ἐγέννησε τὸν Boot ἐκ τῆς Ραχάβ: Book δὲ ἐγέν- 5 


1 Par. ii. 10 
—12. 


νησε τὸν ᾿Ωβὴδ ἐκ τῆς 'Ῥούθ' "DBAS δὲ ἐγέννησε τὸν ᾽Ιεσσαί. 


(18am.zvi.l; (Ἰεσσαὶ δὲ ἐγέννησε τὸν Δαβὶδ τὸν βασιλέα. Δαβὶδ δὲ ὁ βασι- ς 


et xvii. 12; 


4Sam.xiia, λεὺς ἐγέννησε τὸν Σολομῶντα ἐκ τῆς τοῦ Οὐρίου. ἐΣολομὼν 7 


g 1Reg.xi.43; δὲ ἐγέννησε τὸν ' Ροβοάμ:' 
et xiv. 31; 
et xv. 8; 


᾿Αβιὰ δὲ ἐγέννησε τὸν ᾿Ασά. 


Ροβοὰμ δὲ ἐγέννησε τὸν ᾿Αβιά: 


h’Aod δὲ ἐγέννησε τὸν ᾿Ιωσα- 8 


IPan aint φάτ' ᾿Ιωσαφὰτ δὲ ἐγέννησε τὸν ᾿Ιωράμ. ᾿Ιωρὰμ δὲ ἐγέννησε 
διΒορ αν 34; τὸν Οζίαν. "ξζίας δὲ ἐγέννησε τὸν ᾿Ιωάθαμ' ᾿Ιωάθαμ δὲ ἐγέν- 9 


es Shahi, νησε tov "Ayal “Ayal δὲ ἐγέννησε τὸν ’Evexlav. 
δὲ ἐγέννησε τὸν Μανασσῆ Μανασσῆς δὲ ἐγέννησε τὸν ᾿Αμών. 


1; et xxi. 1. 


Κ᾽ Ἐζεκίας 10 


88 οετνι τυ; ᾿Δμὼν δὲ ἐγέννησε τὸν Ἰωσίαν" "Ἰωσίας δὲ ἐγέννησε τὸν ᾽1ε- 11 


2 Par. xxvi. 


k 2 Reg. xx. 21; et xxi. 18, 24; 1 Par. iii. 14, &e.; 2 Par. xxxii. 88; et xxxiii, 


20, 25. 12 Reg. xxiii. $0, 84; et xxiv. 6; 1 Par. iii. 15, 16; 2 Par. xxxvi. 1, 4, 8. 


1. Βίβλος γενέσεως ᾿Ιησοῦ Χριστοῦ. These 
words serve ks a title, not to the whole Gospel, 
but only to the genealogy. Camerarius, Er. 
Schmidius, Raphel, Grotius. Others refer 
them to the whole book, Hammond, Vitringa, 
Calmet, &c. 

Ibid. David and Abraham were the two 
principal persons, from whom the Messiah was 
certainly expected to be descended. 

5. This marriage of Salmon and Rahab is 
not mentioned in the Old Testament. The 
Talmud contains traces of such a tradition, by 
stating that Rahab was married to Joshua, 
See Lightfoot, Hor. Heb. ad 1. It has been 
observed that 366 years elapsed between the 
entrance into Canaan (when Salmon married 
Rahab) and the birth of David, and yet only 
four generations are named: hence some have 
thought that a different Rahab is intended by 
Matthew. Vid. Wolfius. 

8. Matthew omits three generations here. 


Joram begat Ahaziah; Ahaziah begat Joash; 
Joash begat Amaziah; Amasiah begat Aza- 
rieh (Olay). 1 Chron. iii, 11, 12, So in 
Ezra vii. 3. six generations are omitted be- 
tween Azariah and Meraioth: see 1 Chron. 
vi. 7—9. The three kings omitted by Mat- 
thew were descended from Ahab and Jezebel, 
and therefore perhaps not mentioned. See 
1 Kings xxi. 21. 

11. Jeconiah was not the son, but grandson, 
of Josiah: he was son of Jehoiakim, 1 Chrow, 
iii. 15, 16. Some MSS. read Ἰωσίας δὲ ἐγέν- 
ynoe τὸν ᾿Ιωακείμ' ᾿Ιωακεὶμ δὲ ἐγέννησε τὸν 
Ἰεχονίαν. But this would make fifteen gene- 
rations in the second series. As it is, there 
are only thirteen generations in the third 
series: so that Ἰεχονίαν, in ver. 11, is perhaps 
to be taken for Jehoiakim; and ᾿Ιεχονίας, in 
v. 12, for Jeconiah, which makes the numbers 
and the generations right. Eusebius, Gomarus, 
F. Lucas, Spanheim, Yardley, Wolfius. 


Κεφ. 1.] 


ΕΥ̓ΑΓΓΈΛΙΟΝ KATA MATOAION. 3 


χονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας Βαβυ- 
12 λῶνος. ™Mera δὲ τὴν μετοικεσίαν Βαβυλῶνος, ᾿Ιεχονίας ἐγέν- « 1 Pas. ti. 
νησε τὸν Σαλαθιήλ’ Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ. Lr ae: 


18 Ζοροβάβελ δὲ ἐγέννησε τὸν ᾿Αβιούδ' ᾿Αβιοὺδ δὲ ἐγέννησε 
14 ᾿Ελιακείμ' ᾿Ελιακεὶμ δὲ ἐγέννησε τὸν ‘Alp. 


A, οἱ v. 2; 
TOD ot Agg. i. 1. 


᾿Αζὼρ δὲ éyév- 


νησε τὸν Σαδώκ' Σαδὼκ δὲ ἐγέννησε τὸν ᾿Αχείμ. ᾿Αχεὶμ 


15 ἐγέννησε τὸν ᾿Ελιούδ. ᾿Βλιοὺδ 


δὲ ἀγέννησε τὸν ᾿Ελεάζαρ᾽ 


᾿Ελεάξαρ δὰ ἀγέννησε τὸν Ματθάν: Ματθὰν δὲ ἐγέννησε τὸν 
16 Ιακώβ. ᾿Ιακὼβ δὲ ἐγέννησε τὸν ᾿Ιωσὴφ τὸν ἄνδρα Mapias, ἐξ 
ἧς ἐγεννήθη ἸΗΣΟΥ͂Σ ὁ λεγόμενος X ἧς. 
1] Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ ᾿Αβραὰμ ἕως Δαβὶδ, γενεαὶ δεκα- 
τέσσαρες" καὶ ἀπὸ Δαβὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος, 
γενεαὶ δεκατέσσαρες" καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως 


τοῦ Χριστοῦ, γενεαὶ δεκατέσσαρες. 


18 ΤΟΥ 8 Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. μνηστευθείσης » Le. 1. 27, 
γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσὴφ, πρὶν ἢ συνελθεῖν ™ 

19 αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου. “᾿Ιωσὴφ » Ὅσαι. xxiv. 
δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὧν, καὶ μὴ θέλων αὐτὴν παραδευγματί. * 

20 cat, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν. ταῦτα δὲ αὐτοῦ ἐνθυμη- 
θέντος, ἰδοὺ, ἄγγελος Κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῷ λόγων, 
“Ἰωσὴφ, υἱὸς Δαβὶδ, μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν 
γυναῖκά σου τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν 

21 ἁγίου. Ῥτέξεται δὰ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν" > La. τ. 31; 


οἱ ii. 21; 


αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν." Ac. iv.12; 


et x. 48; 


22 Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου & Sis: 36, 39. 

28 διὰ τοῦ προφήτου, λέγοντος, “"“᾽ Ἰδοὺ, ἡ παρθένος ἐν γαστρὶ ὅξει, «Res. vii.14. 
καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ’Eppavouvnr” 

MS ἐστι μεθερμηνεύομενον, μεθ᾽ ἡμῶν 6 Θεός. Διεγερθεὶς δὲ 6 


12. According to 1 Chron. iii. 17—19. 
Zerubbabel was son of Pedaiab, who was son 
er brother of Salathiel. But he is called son 
of Shealtiel, in Ezra iii. 2; Nehem. xii. 1. 
See Houbigant. Μετὰ τὴν μετοικεσίαν does 
net mean, after the captivity was ended, but 
after it was begun, i. 6. during the captivity. 

18. Joseph probably diseovered the pregnancy 
of Mary, when she returned from her visit of 
three months with Elisabeth. Luke i. 56. 
Compare Gen. xxxviii. 24. Perhaps, however, 
αὐρέθη is not to be taken literally, and εὑρί- 
σκεσθαι is often used simply for εἶναι. Palairet. 
See Luke xvii. 18. 

19. Joseph would have had his legal re- 
dress, according to Deut. xxii. 23, 24. 

Ibid. δίκαιος. Some render it justus, others 

20. παραλαβεῖν γυναῖκα is properly to re- 
ῥείνα a wife from her parents. Raphel, 
Rosenmiiller, Elsner. 

21. Ἰησοῦν. pon’ from yer salvavit. 


The Jews generally write the name piv. 


᾿Θεοῦ βούλῃσιν, ἵνα 


Philo Judsus explains Ἰησοῦς to mean ce- 
rnpla bs fae De Nom. Mutat. vol. i. Ὁ, 597. 
It is said properly to signify, Qué aliquem an- 
gustiis circumseptum in spatium et libertatem 
copiosissimam educat. Valckn. ad 1 Cor. i. 1. 
See Wolfius ad ἃ 

22, 238. Irenwus makes this a continuation 
of the speech of the angel, ‘‘ Et adjecit sua- 
dens ei, Hoc autem totum factum est,” &c. iv. 
238. 1. p. 259. So does Theophylact. See 
xxvi, 56. 

22. ba πληρωθῇ. This preposition often 
denotes the event, and not the cause. See 
Mark iv. 22; John ix, ὃ, 39; x. 17; Rom. xi. 
1], 32; 2 Cor. vii, 12; Gal. νυ. 17. We find 
in Josephus, ταῦτα 8 éxpdrrero κατὰ σὴν τοῦ 
τέλος ἃ προεφή- 
τευσεν ᾿Αχίᾳε. Antig. viii. 8. 2. p. 444. 

23. καλέσουσι. In LXX and Hebrew 
καλέσεις. 

24, 2δ. Some have connected καὶ παρέλαβε 
χὴν γυναῖκα αὑτοῦ with ἕως οὗ ἔτεκε, and have 
read καὶ οὐκ ἐγίνωσκεν αὐτὴν in a parenthesis. 
Heinsius. Theophylact compares Gen, yiii. 7. 


B2 


4 ETAITEAION 


[Κεφ. 1, 2. 


᾿Ιωσὴφ ἀπὸ τοῦ ὕπνου, ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγ- 
yedos Κυρίου: καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, καὶ οὐκ ἐγί- 95 
νωσκεν αὐτὴν, ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον" καὶ 
ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾽ΙΤΗΣΟΥ͂Ν. 


Ὑ1,. is. 1, 
4, 6. 


‘TOT δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς ᾿Ιουδαίας, ἐν 2 
ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ, μάγοι ἀπὸ ἀνατολῶν 


παρεγένοντο εἰς 'Ιεροσόλυμα, λέγοντες, “ Ποῦ ἐστιν ὃ τεχθεὶς 2 
βασιλεὺς τῶν Ἰουδαίων ; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ 


ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτώ.᾽ 


3 


᾿Ακούσας δὲ ‘Hpo- 8 


δης ὁ βασιλεὺς ἐταραχθη, καὶ πᾶσα ᾿Ἱεροσόλυμα μετ᾽ αὐτοῦ" 
καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ, 4 


4 fe a @ 
ἐπυνθάνετο παρ᾽ αὐτῶν, ποῦ ὁ 


ριστὸς γεννᾶται. οἱ δὲ εἶπον 5 


αὐτῷ, “Ev Βηθλεὲμ τῆς ᾿Ιουδαίας. οὕτω yap γέγραπται διὰ 
ὁ Μίον. νυ. 3; τοῦ προφήτου, “"Καὶ σὺ, Βηθλεὲμ γῆ ᾿Ιούδα, οὐδαμῶς ἐλα- 6 


etJob.viiad. , 
χίστη εἶ 


ἐν τοῖς ἡγεμόσιν ᾿Ιούδα" ἐκ σοῦ γὰρ ἐξελεύσεται ἡγού- 


μενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν ᾿Ισραήλ. Τότεϊ 
"Ἡρώδης λάθρα καλέσας τοὺς μάγους, ἠκρίβωσε trap’ αὐτῶν 
τὸν χρόνον τοῦ φαινομένου ἀστέρος, καὶ πέμψας αὐτοὺς εἰς 5 
Βηθλεὲμ εἶπε, “ Πορευθέντες ἀκριβῶς ἐξετάσατε περὶ τοῦ παι- 
δίου ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσ- 


’ὅ > wg 3) 
κυνήσω AUT@. 


Οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν᾽ 9 


καὶ ἰδοὺ, ὁ ἀστὴρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτοὺ:, 
ἕως ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον. ἰδόντες δὲ τὸν ἀστέρα, 10 


t Ps. Izxii.10; 
Eusa. lz. 6. 


οὐχ ὑπέστρεψεν ἕως τοῦ ξηρανθῆναι τὸ ὕδωρ 
ἀπὸ τῆς: γῆς. See also 2 Sam. vi. 28; Matt. v. 
18; xxiv. 34; xxvi. 29; 1 Tim. iv. 18. Glas- 
sius, Philol. Sacr. p. 457. Wolfius. 

25. τὸν πρωτότοκον. Luke also has this 
expression, ii. 7, which is probably used with 
reference to the law about the firstborn, Exod. 
xiii. 2, and we cannot argue from it that Mary 
had any other child. See Suicer in v. 

Cuap. II. 1. Bethlehem was distant 35 
stadia from Jerusalem. Justin Martyr, pol. 
i, 34. p. 65. 

Ibid. The father of Herod was Antipater, an 
Idumean ; his mother was an Arabian. 

Ibid. ἀπὸ ἀνατολῶν may be coupled either 
with μάγοι (eastern magi,) or with παρεγένοντο 
(came from the east). Alberti, Justin Martyr, 
Tertullian, and Epiphanius say they came 
from Arabia; Clement of Alexandria and 
Athanasius, from Persia. The Roman Catho- 
lics say that they were three: probably from 
the three offerings in ver. 11: and they may 
have been called kings, from Psal. Ixxii. 10. 
Their names have been called Melchior, 
Gaspar, and Balthasar. See Beausobre, Hist. 
de Manichée, vol. i. p. 324 Hyde, Relig. Vet. 
Pers. p. 382. Wolfius ad i. 

2. There is a remarkable passage concern- 
ing the brilliancy of this star in Ignatius 4d 
Eph. 19. 


ἐχάρησαν χαρὰν μεγάλην σφόδρα" ‘xal ἐλθόντες εἰς τὴν οἰκίαν, 11 


Ibid. Epiphanius says that the magi came 
two years after the birth of Christ, when 
Mary visited Bethlehem on account of her 
kindred. Vol. i. p. 48, 154, 430. See note at 
Luke ii. 39. It may have been at the first 
or second passover after the nativity. See 
Luke ii. 41. The magi probably saw the star 
at the time of the actual birth; and their 
journey would occupy some time. See Wol- 
fius, and Possinus Spicileg. Evang. p. 180. 

4. πάντας τοὺς ἀρχιερεῖς. Though there 
was properly only one high priest, the name 
was given to the heads of the 24 courses, and . 
to all those who had ever borne the office of 
high priest: for after the time of Herod it 
was not continued for life. Lightfoot, Kreb- 
sius, Biscoe. 

Ibid. γραμματεῖς τοῦ λαοῦ. It is said that 
these were the lawyers who transacted civil 
matters, and not the scribes who explained 
the law. 

5. Compare John vii. 42. 

6. This quotation agrees neither with Heb. 
nor LXX. In the latter we read καὶ od, 
Βηθλεὲμ, οἶκος ᾿Ἑφραθὰ, ὀλιγοστὸς εἶ x. 7.A. 
without οὐδαμῶς. The Syriac has, Num parva 
es? Epiphanius gives two readings, vol. ii. 
p- 85. See Wolfius. 

11. τὸν οἰκίαν. If this is to be taken lite- 
rally, it rather confirms the notion of Epi- 


Κεφ. 2. ] 


KATA MATOAION. 5 


εὗρον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόν- 
τες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν, 

12 προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. καὶ 
χρηματισθέντες κατ᾽ ὄναρ μὴ ἀνακάμψαι πρὸς ᾿Ηρώδην, δι 
ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν. 

18 ᾿Αναχωρησάντων δὲ αὐτῶν, ἰδοὺ, ἄγγελος Κυρίου φαίνεται 
κατ᾽ ὄναρ τῷ ᾿Ιωσὴφ, λέγων, ““᾿ Ἐγερθεὶς παράλαβε τὸ παιδίον 
καὶ τὴν μητέρα αὐτοῦ, καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ 
ἕως ἂν εἴπω col, μέλλει γὰρ ‘Hpwdns ξητεῖν τὸ παιδίον, τοῦ 


14 ἀπολέσαι αὐτό. 


ὋὉ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν 


15 μητέρα αὐτοῦ νυκτὸς, καὶ ἀνεχώρησεν εἰς Αἴγυπτον, "καὶ ἦν « Ove. xi. 1. 
ἐκεῖ ἕως τῆς τελευτῆς ‘Hpwdouv' ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ 
Κυρίου διὰ τοῦ προφήτου, λέγοντος, “᾿Εξ Αὐγύπτου ἐκάλεσα 


‘N er ; 
16 τον υἱον μου. 


Τότε ᾿Ηρώδης, ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν 


μάγων, ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς 
παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ 
διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσε παρὰ τῶν 
17 μάγων. Τότε ἐπληρώθη τὸ ῥηθὲν ὑπὸ ‘Iepenlou τοῦ προφήτου, 
18 λέγοντος, “" Φωνὴ ἐν ‘Paya ἠκούσθη, θρῆνος καὶ κλαυθμὸς καὶ sJer.xzzi.15. 
ὀδυρμὸς πολὺς, Ραχὴλ κλαίουσα τὰ τέκνα αὐτῆς" καὶ οὐκ 


19 ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσί, 


Τελευτήσαντος δὲ τοῦ 


Ἡρώδου, ἰδοὺ, ἄγγελος Κυρίου κατ᾽ ὄναρ φαίνεται τῷ ᾿Ιωσὴφ 
40 ἐν Αὐγύπτῳ, λέγων, ““᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν 
μητέρα αὐτοῦ, καὶ πορεύου εἰς γὴν ᾿Ισραήλ' τεθνήκασι γὰρ οἱ 
21 ζητοῦντες τὴν ψυχὴν τοῦ παιδίου." ‘O δὲ ἐγερθεὶς παρέλαβε 
τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ ἦλθεν εἰς γῆν ᾿Ισραὴήλ. 
a2 ἀκούσας δὲ ὅτι ᾿Αρχέλαος βασιλεύει ἐπὶ τῆς ᾿Ιουδαίας ἀντὶ 


hanius, as stated at ver. 2, for Jesus was 
σε not in a house, but in a stable. But 
see note at Luke ii. 7. 

11. εὗρον. The reading is probably εἶδον. 

Ibid. The Fathers were fond of shewing 
that these gifts were offered to Christ, as king, 
as God, and as man. Irenzus, p. 184; Clem. 
Alex. p. 206; Origen. Cont. Ceis. i. 60. 

13. rot ἀπολέσαι αὐτόνε We must under- 
stand ἕνεκεν, of which there are numerous in- 
stances in the New Testament. See iii. 13; 
xi. 1; xiii. 8; xxi. 82. They are very common 
in S. Luke. 

14. Sozomen says that they went to Hermo- 
polis in Egypt, and adds some fabulous ac- 
counts. v. 21. The Abyssinians have a tra- 
dition that they lived near to Cueskam. The 
Talmud mentions the flight into Egypt. Light- 
foot, Hor. Heb. adl. See Strauchius, De Zgyp- 
tiaco Servatoris Exilio. 

15. Herod died of a loathsome disease, aged 
70 years, having reigned 37. 

Ibid. Origen says, that some referred this 

hecy to Numbers (xxiv. 8), and others 
iS Hoses (xi. 1.) (Ja Num. Hom. xvii. 6. p. 


839.) In Hosea the LXX read καὶ ἐξ Ai- 
ybwrov μετεκάλεσα τὰ τέκνα αὐτοῦ, but Aquila 
and Theodotion render it ἐξ A. κέκληται vulés 
pov. For the application of this prophecy, v. 
Wolfius. 

16. The cruelty of Herod may be seen in 
Josephus, vol. i. p. 798, 799, 809; vol. ii. p. 118, 
123, 125, 127, 181, 140, 141. 

Ibid. ἀπὸ διετοῦς καὶ κατωτέρω. All who 
were under one full year. This might seem to 
confirm the notion, that the magi did not ar- 
rive till some time after the nativity. 

18. Matthew agrees closely with the He- 
brew, but is very different from the LXX. 

Ibid. ὅτι οὐκ eici. Bos and Alberti sup- 
py λέγουσα before ὅτι, as in Gen. xxxvil. 34, 

or οὐκ εἶναι signifying mortuum esse, v. Al- 
berti ad /. 

20. ψυχὴν is life, as in vi. 25; John x. 24. 
See note at 1 Cor. ii. 14. It seems to convey 
our meaning of the word soul in x 28. 

22. Augustus did not allow Archelaus the . 
title of king, but only that of ethnarch; and 
only half his father’s territories. The other 
half was divided between his brothers Philip 


6 ETAITEAION 


[Κεφ. 2, 3. 


Ἡρώδου τοῦ πατρὸς αὐτοῦ, ἐφοβήθη ἐκεῖ ἀπελθεῖν: χρημα- 
τισθεὶς δὲ κατ᾽ ὄναρ, ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλελαίας, 
καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ' ὅπως πλη- 38 
ρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν, “Ὅτι Ναξωραῖος κληθή- 


σεται. 


y Mar. i. 4; 
La. iii. 8. 


YEN δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ᾿Ιωάννης ὁ βαπ- 3 
τιστὴς, κηρύσσων ἐν τῇ ἐρήμῳ τῆς ᾿Ιουδαίας, καὶ λέγων, 


s Ess. χὶ. 5; “ Μετανοεῖτε' ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν." "οὗτος 2 8 


Mar. i. 8; 
Lu. iii. 4; 


yap ἐστιν ὁ ῥηθεὶς ὑπὸ ᾿Ησαΐου τοῦ προφήτου, λέγοντος, “Φωνὴ 


Joh. 1 38. βοῶντος ἐν τῇ ἐρήμῳ, ᾿Ετοιμάσατε τὴν ὁδὸν Κυρίου" εὐθείας 


eMar.i.6. ποιεῖτε τὰς τρίβους αὐτοῦ." 


"Αὐτὸς δὲ ὁ ᾿Ιωάννης εἶχε τὸ ἔν- 4 


δυμα αὐτοῦ ἀπὸ τριχῶν καμήλου, καὶ ζώνην δερματίνην περὶ 
τὴν ὀσφὺν αὐτοῦ" ἡ δὲ τροφὴ αὐτοῦ ἦν ἀκρίδες καὶ μέλι ἄγριον. 


b Mar. i. 5; 
Lu. bili. 7. 


ο xii. 34; 


ὑΤότε ἐξεπορεύετο πρὸς αὐτὸν 'Ιεροσόλυμα καὶ πᾶσα ἡ Iov- ὃ 
δαία καὶ πᾶσα ἡ περίχωρος τοῦ ᾿Ιορδάνου" καὶ ἐβαπτίζοντο ἐν 6 
τῷ Ιορδάνῃ ὑπ᾽ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 


ot xxiii. 88; Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους 7 


Rom. v. 9; 
1 Theses. {.10. 


ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς, “ Γεννήματα ἐχιδνῶν, τές 


ἀ 1. tie, ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ; ὁ ποιήσατε οὖν 8 


and Antipas. Josephus, De Bel. Jud. ii. 6. 8. 
He was banished rnine years. Ibid, 7. 3. 
See xiv. 9. 

22. For ἐκεῖ, denoting motion to a place, 
v. Elsner, Obs. Sacr. 

23. It will be observed that Matthew does 
not quote any particular prophet, but the 
prophets; and he may have meant that the 

neral tenor of the prophecies concerning 

hrist was, that terms of reproach should be 
applied to him. The words are generally re- 
ferred to Judg. xiii. 5. Ναζὶρ Θεοῦ ἔσται τὸ 
παιδάριον. L. de Dieu thinks that Zech. vi. 
12. may be intended, because Nazareth is de- 
rived from ἃ word signifying a Branch. See 
Wolfius. Matthew certainly uses the term, 
not for a Naxarite, but an inhabitant of 
Nasxareth. 

Caap. III. 1. Ἐν δὲ ταῖς ἡμέραις ἐκείναις is 
an Hebraism, and taken from the writers of the 
Old Testament, where it is applied, as here, to 
an interval of several years. 

Ibid. Josephus speaks of much desert 
country in the neighbourhood of Jerusalem ; 
vol. ii. p. 258, 294, 299. 

2. It will be observed that Matthew writes, 
the kingdom of heaven, where the other Evan- 
gelists write, kingdom God. Both expres- 
sions mean the reign of the Messiah, of which 
there was then a general expectation. 

3. ἐν τῇ ἐρήμῳ. Some persons have coupled 
these words with ἑτοιμάσατε. 

Ibid. Instead of τὰς τρίβους αὐτοῦ, the LXX 
read ras τρίβους τοῦ Θεοῦ ἡμῶν. Palairet con- 
siders this to be said by John of himself. See 
John i. 28. 

4. ἀπὸ τριχῶν καμήλου. Josephus wnites 


-- ἀπειλεῖν, ὡς ἀντὶ τῶν βασιλικῶν ἐν τάχει 
περιθήσουσιν ἑαυταῖς ἐκ τριχῶν πεποιημένας. 
De Bet. Jud. i. 24. 8ι It might mean a dress 
either of camel’s hair woven together, or of a 
camel’s skin. See Wolfius. 

Ibid. ἀκρίδες. Some have supposed the 
ἀκρὶς to be a vegetable, as in Eccles. xii. 5, 
and some have explained ἀκρίδες to be ἀκρέ- 
proves βοτανῶν ἣ uray: but Casaubon has 

roved that locusts are eaten. Exerc. xiii 

ee the Dissertations of Buthnerus and Rabe, 
in the Critici Sacri: also Lightfoot ad 2 
Wetstein, Wolfius. 

6. Wolfius has mentioned many writers 
who have discussed whether the custom of 
baptizing existed before the time of John. 

7. Raphel completely refutes the notion 
of Olearius, that ἐπὶ τὸ βάπτισμα signifies 
against, Or én opposition to his baptism. ad i. 
See also Krebsius, Wolfius. 

Ibid. Γεν. ὀχιδνῶν. Compare Isaiah xiv. 
29; lix. 5. ; 

Ibid. Φαρισαίων. From YB separavit. 
This sect is supposed to have arisen later 
than that of the Sadducees, and was most 
a ep with the people. The Pharisees as- 
cribed great influence to fate. 

Ibid. Σαδδουκαίων. The Sadducees had their 
name from Sadok, who inculcated the duty of 
serving God without hope of reward: and 
hence his followers denied that there were any 
rewards and punishments in a future state. 
See Acts xxiii. 8. The Sadducees were mostly, 
of the higher and wealthier ranks. 

8. The true reading is probably καρπὸν 
ἄξιον. 


Κεφ. 8.} 


KATA MAT@AION. 7 


9 καρποὺς ἀξίους τῆς μετανοίας" “καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, " Job viii.89 ; 
Πατέρα ἔχομεν τὸν ᾿Αβραάμ. λάγω γὰρ ὑμῖν, ὅτι δύναται ὁ 
10 Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿4βραάμ. “ἤδη δὲ t vi. 19; 


καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖταν πᾶν οὖν δένδρον 


Act. xiii. 36. 


Joh. xv. 6. 


11 μὴ ποιοῦν καρπὸν καλὸν, exxomretas καὶ cis πῦρ βάλλεται. ξ ἀγὼ ε Mar. i. 8- 


, La. iii. 16- 


μὲν βαπτίζω ὑμᾶς ἐν ὕδατι eis μετάνοιαν' ὁ δὲ ὀπίσω μου ἐρχό- sob. i. 26; 


Act. i. δ᾽; οἱ 


μενος, ἰσχυρότερός μου ἐστὶν, οὗ οὐκ εἰμὲ ἱκανὸς τὰ ὑποδήματα τ καὶ 
βαστάσαι’ αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. 15: xix. 4. 
12) Βοὺ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα * xiii. 80; 


αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ 


La. fii. 17. 


ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ."» 
1. ἸΤότε παραγίνεται ὁ ᾿Ιησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν | Maz. 1. 9; 
14 Ιορδάνην πρὸς τὸν ᾿Ιωάννην, τοῦ βαπτισθῆναι ὑπ᾽ αὐτοῦ. ὁ δὲ ee 
᾿Ιωάννης διεκώλνεν αὐτὸν, λέγων, “᾿Εγὼ χρείαν ἔχω ὑπὸ σοῦ 
15 βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; ᾿Αποκριθεὲὶς δὲ ὁ ᾿Ιησοῦς 
εἶπε πρὸς αὐτὸν, ““Ades ἄρτι οὕτω γὰρ πρέπον ἐστὶν ἡμῖν 


16 πληρῶσαι πᾶσαν δικαιοσύνην." τότε ἀφίησιν αὐτόν. 


k Ka) & Job. i. 33. 


βαπτισθεὶς ὁ ᾿Ιησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος" καὶ ἰδοὺ, 

ἀνεῴχθησαν αὐτῷ of οὐρανοὶ, καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ 1,1. 18, 
17 καταβαῖνον ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ᾽ αὐτόν. ἱκαὶ st xvi 3; 

ἰδοὺ, φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, “ Οὗτός ἐστιν ὁ vids pou ῬεΟ 1. 


ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα." 


9. δύναται. This was the first intimation of 
the equality between Jews and Gentiles. 

10. “Ἤδη est intendendi, non temporis ad- 
verbiam, ut in hac phrasi, ob τῶν ἀγεννῶν 
μόνον, ἀλλ᾽ ἤδη καὶ τῶν εὖ γεγονότων." Ra- 
phel. ad i. He translates ἤδη δὲ καὶ quine- 
tiam; so also Wolfius. 

11. Matt iii 11. οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑπο- 
ϑήματα βαστάσαι. 

Mark i. 7. οὗ οὐκ εἰμὶ ἱκανὸς, κύψας λῦσαι 
σὺν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. 

Luke iii. 16. οὗ οὐκ εἰμὶ ἱκανὸς Aisa: τὸν 
ἱμάντα τῶν ὑποδημάτων αὐτοῦ. 

Acts xiii. 25. οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα 
τῶν ποδῶν λῦσαι. 

Clement of Alexandria supposed an allu- 
sion to persons taking off their shoes before 
they went into the water, p. 679: but Jose- 
oss ἡ δὲ ἀναξίαν» μὲν εἶναι καὶ ποδῶν 

τῶν ἐκείνον Dreyer. Antiq. vi. 18. 8. 
Plautus calls servants sandaligerulos. Aul. iii. 
5. 28. and in Terence we read, ‘“ Accurrunt 
servi, soccos detrahunt.’’ Heaut. i. 1. 72. 
See Wolfius. 

Ibid. The words καὶ πυρὶ do not occur in 
Mark i. 8; John i. 83; nor in Acts i. 5; and 
are wanting in some old MSS. The meaning 
of the Baptist seems to be explained by our 
Saviour in Acts i. 5. Origen understood that 
the good were to be baptized with the Holy 
Ghost, the bad with fire: (vol. iii. p. 189.) 


Ὁ. ix. 35; 
4 Pet. i. 17. 


so also Alberti, Olearius: but most commen- 
tators understand it of the appearance of fire 
which accompanied the effusion of the Spirit. 

12. ἅλωνα is here used for the corn on the 
floor, the winnowing of which is expressed by 
διακαθαριεῖ. Raphel. 

Ibid. ἄχυρον. Raphel says that this does 
not mean chaff’, but the straw. So Hammond, 
Wolfius. 

18. It has been thought that Jesus was 
baptized in compliance with Exod. xxix. 4. 
See Wolfius. 

15. ᾿Αποκριθεὶς εἶπε. This ia generally said 
to be an Hebraism. Raphel brings instances 
from classical writers. See note at Mark i. 4. 

16. ὡσεὶ περιστεράν. The meaning perhaps 
is, not that there was a visible appearance like 
a dove; but that the appearance which was 
seen, whether of fire or any thing else, hovered 
and descended like a dove. ammond, Al- 
berti. See Luke iii. 22. 

17. These words seem to be spoken with a 
reference to Isaiah xlii. 1. which is quoted by 
the pseudo- Athanasius, ἰδοὺ ὁ παῖς μου ὁ dyary- 
τὸς, ὃν ᾧ εὐδόκησεν ἡ ψυχή pov’ θήσω τὸ πνεῦμά 
μον ἐπ᾿ αὑτόν. (Dial. iii. De Trin. p. 520.) and 
nearly so by Didymus, De Trin. p, 116. See 
xii. 18. 

Ibid. ἀγαπητὸς appears to be used for an 
only son in Gen. xxil. 2, 12, 16, See Suicer. 
ia v. et Heinsius, Exerc. Sacr. Ὁ. 102, 762. 


8 ETAITEAION 


m= Mar i. 12; 
La. iv. 1. 


[Kep. 4. 


mT ore ὁ ᾿Ιησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, 4 
πειρασθῆναι ὑπὸ τοῦ διαβόλου. καὶ νηστεύσας ἡμέρας τεσσα- 3 


ράκοντα καὶ νύκτας τεσσαράκοντα, ὕστερον ἐπείνασε. καὶ προσ- 8 
ελθὼν αὐτῷ ὁ πειράζων εἶπεν, “ Εἰ vids εἶ τοῦ Θεοῦ, εἰπὲ ἵνα 


= Dout.vill.8. οὗ λέθοι οὗτοι ἄρτοι γένωνται. 


nO δὲ ἀποκριθεὶς εἶπε, “ Γέ. 4 


ηραπται, "Οὐκ ἐπὶ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾽ ἐπὶ 


παντὶ ῥήματι ἐκπορενομένῳ διὰ στόματος Θεοῦ 


a 339 
e 


Tore trapa- & 


λαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν 
ὁ Pa. xci. 11. αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, “Kal λέγει αὐτῷ, “ Εἰ υἱὸς εἶ 6 
τοῦ Θεοῦ, βάλε σεαυτὸν κάτω' γέγραπται γὰρ, “Ὅτι τοῖς ἀγ- 
γέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, καὶ ἐπὶ χειρῶν ἀροῦσί σε, 
» Deut.vi.l6. μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα cov.’” "Edn αὐτῷ 67 
᾿ἸΙησοῦς, “ Πάλιν γέγραπται, " Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν 
gov.” Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψη- 8 
λὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου 
καὶ τὴν δόξαν αὐτῶν, καὶ λέγει αὐτῷ, “ Ταῦτα πάντα σοι δώσω, 9 


4 Deut.vil3; ἐὰν πεσὼν προσκυνήσῃς μοι." 


ᾳΤότε λέγει αὐτῷ ὁ ᾿Ιησοῦς, 10 


Τότε ἀφίησιν αὐτὸν ὃ 11 


r"AKOTZAZ δὲ ὁ ᾿Ιησοῦς ὅτι ᾿Ιωάννης παρεδόθη, ἀνεχώ- 12 
ρησεν eis τὴν Γαλιλαίαν "καὶ καταλιπὼν τὴν Ναζαρὲτ, ἐλθὼν 18 


καὶ 20." Praye, Σατανᾶ" γέγραπται γὰρ, "Κύριον τὸν Θεόν cov προσ- 
κυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις." 
διάβολος" καὶ ἰδοὺ, ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 

r Mar. i. 14; 

Lu. til. 19; 

Toh. iv. 43 

on. iv. e 4 Ἶ ὴ ὁ 

nn, eee εἰ See τὴν παραθαλασσίαν, ἐν ὁρίοις Za- 


βουλὼν καὶ Νεφθαλεὶμ, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου 14 


(Eea.ix.1,3, τοῦ προφήτου, λέγοντος, ‘tI Ζαβουλὼν καὶ γῆ Νεφθαλεὶμ, 15 


Cuap. IV. 1. It will be seen, that Matthew 
and Luke do not observe the same order in the 
three temptations. Newcome prefers following 
Matthew. 

2. It might appear from Mark i. 13. and 
Luke iv. 2 that Jesus was tempted by the 
devil during the forty days of his fasting, and 
Matthew does not contradict this: but it is 
most probable that the temptation began after 
the fortieth day. See note at Luke iv. 2. 


&. Jerusalem is called the holy city in Isaiah 
xlviii. 2; Dan. ix. 24; 1 Mac. ii. 7; and by 
Josephus, 4ntig. iv. 8.12. Philo Judzus calls 
it ἱερόπολις, De Special. Leg. vol. ii. p. 308. 

Ibid. πτερύγιον. Eusebius certainly under- 
stood an high rer of the temple. Hist. Eccles. 
ii, 28. Reland supposed it to mean a portico. 
Antiq. Hebd. viii. 6: 80 also Olearius, Dey- 
lingius, Wolfius. Krebsius understood the sum- 
mit of the temple. Josephus speaks of the ἀμέ- 
τρητον βυθὸν of the valley immediately below 

etemple. Antig. xv. 11,5. See Wolfius. 

7. w, on the other hand. This quotation 
evidently means, Thou shalt not wilfally ex- 
pose thyself to peril, and thus tempt or try the 
mercy of God in miraculously preserving thee 
from it. 

8. δείκνυσιν. So Polybius says that Han- 


nibal pointed out (ὑποδείκνυσιν) Rome to his 
soldiers from the top of the Alps: i. 6. he 
pointed to the direction in which it Jay. The 
word may mean here, oratione depingere, de- 
scribere. See Olearius, Wolfius. 

Ibid. τοῦ κόσμου. Luke writes τῆς οἰκου- 
μένηΞ. See note ad l. 

10. Σατανᾶ. From the Hebrew joey odio 


habere, omni studio ac conatu adversari alicui. 

Ibid. μόνῳ is in the LXX, but not in the 
Hebrew. 

12. ἀνεχώρησεν. He did not retire into 
Galilee to avoid Herod, for Galilee was part 
of his tetrarchy; but probably to avoid the 
Scribes and Pharisees, who appear to have 
delivered John to Herod. xvii. 12. <A con- 
siderable time elapsed between the 11th and 
12th verses. Jesus had been to Galilee, (John 
ii. 1, 12.) and then again to Jerusalem at the 
passover. (John ii. 13.) See Van Til’s Dis- 
sertations De Joannis Incarceratione. 

18. The cause of his leaving Nazareth is 
mentioned in Luke iv. 28, &c. Capernaum 
seems henceforward to be considered his own 
city: Matt. ix. 1; xvii. 24. 

Ibid. παραθαλασσίαν. On the lake of Ge- 
nesaret. 

15, 16. Matthew nearly resembles the He- 


Κεφ. 4, 5.] 


KATA MAT@OAION. 9 


16 ὁδὸν θαλάσσης πέραν τοῦ ᾿Ιορδάνου, Γαλιλαία τῶν ἐθνῶν, ὁ 
λαὸς ὁ καθήμενος ἐν σκότει εἶδε φῶς μέγα, καὶ τοῖς καθημένοις 
ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς." 
17 υ᾽ πὸ τότε ἤρξατο ὁ ᾿Ι]ησοῦς κηρύσσειν καὶ λέγειν, “ Μετα- « iii. 2; ot x. 


18 νοεῖτε' ἤγγικε yap ἡ βασιλεία τῶν οὐρανῶν." χΠεριπατῶν δὲ 


ὁ ᾿Ιησοῦς παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, εἶδε δύο ἀδελ- Le. v. 2; 


gods, Σίμωνα τὸν λεγόμενον Πέτρον, καὶ ᾿Ανδρέαν τὸν ἀδελφὸν 


αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν' ἦσαν γὰρ 
19 ἁλιεῖς. καὶ λέγει αὐτοῖς, “ Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς 
20 ἁλιεῖς ἀνθρώπων. οἱ δὲ εὐθέως ἀφέντες τὰ δύκτυα, ἠκολούθησαν 
41 αὐτῷς Καὶ προβὰς ἐκεῖθεν, εἶδεν ἄλλους δύο ἀδελφοὺς, ᾿Ιάκω- 
βον τὸν τοῦ Ζεβεδαίου, καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ 
πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν, καταρτίζοντας τὰ 
82) δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς. "οἱ δὲ εὐθέως ἀφέντες τὸ 
πλοῖον καὶ τὸν πατέρα αὐτῶν, ἠκολούθησαν αὐτῷ. 
28 Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ ᾿Ιησοῦς, διδάσκων ἐν ν Mar. i. 28; 


ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐωγγέλιον τῆς βασι- 


La. iv. 81. 


λείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ 
24 λαῷ. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν καὶ προσ- 
ἤρεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, ποικίλαις νόσοις 
aat βασάνοις συνεχομένους, καὶ δαιμονιζομένους, καὶ σεληνιαζο- 
86 μένους, καὶ παραλυτικούς" καὶ ἐθεράπευσεν αὐτούς. καὶ ἠκολού- 
θησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως, 


καὶ [εροσ 


ολύμων καὶ ᾽Ιουδαίας, καὶ ππέραν τοῦ ᾿Ιορδάνου. 


δ ἸἸΔΩΝ δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος" καὶ καθίσαντος 
4 αὐτοῦ, προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ἀνοίξας τὸ 


8 στόμα αὐτοῦ, ἐδίδασκεν αὐτοὺς λέγων, .“ "Μακάριοι οἱ πτωχοὶ 


8 Lu. vi. 20 
8 Lu. vi. 21; 


4 τῷ πνεύματι" ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. *paxd~ Es. xi. 3. 


δ ριοι οἱ πενθοῦντες" ὅτι αὐτοὶ παρακληθήσονται. ὃ μακάριοι οἱ 11. 


brew, but the LXX is very different. See 
Wolfius. 
. The sea of Galilee. Vitringa 


Ibid. πέραν rot Ἰορδάνου. The countries 
here named were not to the east of Jordan, 
bat they might almost be said to be beyond 
its source: πέραν has been considered to mean 
αἱ the end of. LL. de Dieu. 

17. ἤρξατο, i.e. in Galilee; he had already 
preached in Judza. 

Ibid. ἤγγικε. These words were used by 
John the Baptist, iii. 2, and afterwards by the 
disciples, x. 7. The kingdom of heaven there- 
fore was not come, when Jesus began his minis- 
try; it was only at hand: it came, when he 

ied and rose again. 

18. In the Recognitions of Clement it is 
said, that the father of Simon and Andrew 
died young, vii. 6. This was not the first 
time of their meeting with Jesus: see John 
i 41, &c. They had before been disciples of 


b Ps. xxxvii. 


John the Baptist: and Theophylact says, that 
they had returned to their trade when their 
master was imprisoned. 

19. ἁλιεύειν ἄνθρωπον is uned by Solon, apud 
Stobeum, xciii. 

21. Ζεβεδαίου. "Tar. 


Ibid. The nets had been broken by the mira- 
culous draught of fishes, if this is the same 
story which is related in Luke v. 1—11: but 
that probably happened after this. See note 
ad i. 


24. See T. Bartholinus De Morbis Biblicis, 
p. 62. Deylingius, Observ. Sacr. part ii. p. 288. 

25. Decapolis was a district to the east of the 
Jordan, in the tribe of Manasses. The ten cities 
are endmerated by Bochart and Lightfoot. 

Cuap. ἡ. 1. μαθηταί. Some persons have 
thought that the sermon on the Mount is mis- 
placed by S. Matthew, and that it took place 
after the calling of the twelve, which is related 
in x. 2—4. See Luke vi. 18. 


10 


e Lu. vi. 21; πρφεῖς" ὅτι αὐτοὶ κὶ 
Esa. lv. 1: . 


ETAITEAION 


[ Keg. 5. 


ομήσουσε τὴν γῆν. “μακάριοι οἱ πει- 6 


eis. γῶντες καὶ διψῶντες τὴν δικαιοσύνην" ὅτι αὐτοὶ χορτασθή- 


ὰ τὶ. 14; 


σονται. ἁμακάριοι οἱ ἐλεήμονες" ὅτι αὐτοὶ ἐλεηθήσονται. " μακά- 7,8 


Νέας αὶ ὅδ᾽ psoe οἱ καθαροὶ τῇ καρδίᾳ: ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. μακά- 9 
« Ps. χαίν. 4: grog οἱ εἰρηνοποιοί: ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. ἱμακάριοι 10 


Heb. xii. 14; 


1Cor. niii.12; οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης" ὅτι αὐτῶν ἐστιν ἡ βασιλεία 


1 Joh. iii. 2. 


a 2 A 4 a ΄ 3 ς a , 
t 1Petii.14; TOY οὐρανῶν. ἐμακάριοι ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώ- 11 
3 Τίπι, ἢ. 12. ἔωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν ψευδόμενοι, ἕνε- 


ε Lu. vi. 23; 


κι A @ e N e a“ 
oS πε κεν ἐμοῦ. "χαίρετε καὶ ἀγαλλιᾶσθ ε, ὅτι ὁ μισθὸς ὑμῶν πολὺς 12 
e ; A > a. 
ΣΙ Ὗ, ἐν τοῖς οὐρανοῖς" οὕτω γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ 


Act. vii. 55; Φ,,2 
infr. xxii, ΟΡ: 
34, &c. 


«Ὑμεῖς ἐστε TO ἅλας τῆς γῆς" ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν 13 


i i . wv 9 A σὰ 
er cin ἁλισθήσεται ; εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθῆναι ἔξω, 


“A [οἱ ’ 
kPhilip.ii1s. καὶ καταπατεῖσθας ὑπὸ τῶν ἀνθρώπων. 


Ὑμεῖς ἐστε τὸ φῶς 14 


τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη" 
1 Mar.iv.21; ἰοὐδὲ καίουσι λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾽ 15 


Lu. viii. 16: 9 
et xi. 38. 


ἐπὶ την λυχνίαν, Kal λάμπει πᾶσι τοῖς ἐν TH οἰκίῳ. “οὕτω 16 


= 1Pet.ii13. λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν 
ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς 


οὐρανοῖς. 


“ Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἣ τοὺς προ- 17 
5 1,α. χυί. 11. φήτας" οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι. "ἀμὴν γὰρ λέγω 18 
ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἕν ἢ μία κεραία 


© Jac. ii. 10. 


ov μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. “ὃς ἐὰν 19 


οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων, καὶ διδάξῃ 
οὕτω τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ 
τῶν οὐρανῶν" ὃς δ᾽ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθή- 

Ρ xxiii. 36-- σεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. »λέγω γὰρ ὑμῖν, ὅτι ἐὰν μὴ 20 


27; Κα. χὶ.80. 


5 κληρονομήσουσι τὴν γῆν. This is probably 
an allusion to the children of Israel dividing 
the land of Canaan by lot: and as they entered 
into their rest in the earthly Canaan, so shall 
the meek in the heavenly Canaan. 

11. διώξωσι is said by Raphel to mean, in 
this verse, lite ac judicio persequi, though not 
in the verse preceding. 

13. Ὑμεῖς. This seems addressed particularly 
to the apostles, who were to purify the world 
like salt. 

Ibid. μωρανθῇ. So Luke xiv. 84, Mark 
writes ἄναλον γένηται, ix. 50. Martial speaks 
of fatua@ beta. xiii. 10. The Hebrew word Sen 
signifies fatuus, stultus, and also insipidus. ° 

16. οὕτω, in the same manner. Ε 

Ibid. ὅπως ἴδωσιν. See note at i. 22. 

17. τὸν νόμον ἣ τοὺς προφήτας. <Any thing 
written by Moses or the prophets. Though the 
result of Christ’s coming was to put an end to 
great part of the Law, still even this was a 
completion of the Law: for Moses foretold 


περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον TOY γραμματέων Kal 


that it would be so. 

18. ἰῶτα ἕν. It will be remembered that 
the Jod ὁ is the smallest Hebrew letter. See 
Lightfoot ad ὁ. 

Ibid. κεραία. Philo Judseus speaks of a man 
κατὰ συλλαβὴν μᾶλλον δὲ καὶ κεραίαν ἑκαστὴν dp- 
γυρολογῶν. Adv. Flaccum, vol. ii. p. 536. Κεραία 
probably signifies a line, or stroke, i.e. the com- 
ponent part of a letter. L.de Dieu. See Wolfius. 

19. Hombergius understood λύσῃ to mean, 
shall explain: but he is refuted by Krebsius, 
Alberti, Elsner. 

Ibid. Not one of these least commandments, as 
in our version, the Vulgate, Beza, &c., but one 
of the least of these commandments. Knatchbull, 
Castellio, Alberti. See xxv. 40. where our 
version is right. 

Prats The —— of God, or of heaven, in 
ost every place means the ὁ dispensation, 
the kingdom of Christ here career See xxi 
48; Luke xxi. 31. 
20. γραμματέων. These were the persons who 


Κεφ. ὅ.} 


KATA MAT@OAION. 


11 


Φαρισαίων, οὐ μὴ εἰσέλθητε eis τὴν βασιλείαν τῶν οὐρανῶν. 


219’ Ηκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις" ὃς δ᾽ 
τ Ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς 11. 


25 φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 


ἂν 4« Exod. xx. 
13; Deut. v. 


ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει' ὃς "1755 .81.15. 
δ᾽ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακὰ, ἔνοχος ἔσται τῷ συνεδρίῳ' 
ὃς δ᾽ ἂν εἴπῃ, μωρὲ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 
38 "Eady οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ 
344 μνησθῆς ὅτι ὁ ἀδελφός σου ἔχει τὶ κατὰ σοῦ, ἄφες ἐκεῖ τὸ δῶρόν 
σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε, πρῶτον διαλλά- 
γηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σον. 
35 εἴσθι εὐνοῶν τῷ ἀντιδίκῳ cov ταχὺ, ἕως ὅτου εἶ ἐν τῇ ὁδῷ μετ᾽ 9 τα. κι. 58. 
αὐτοῦ" μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτής σε 
26 παραδῷ τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ. ἀμὴν λέγω σοι, 
οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 


27 ' Ἡκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ μοιχεύσεις. 


λέγω ὑμῖν, ὅτι πᾶς ὁ 


"Ἐγὼ δὰ t Ex.ux.14; 


Deut. v. 18. 


βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι « Job zxxi.}. 
29 αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ 


4 lo!) 


αὐτοῦ. “et δὲ ὁ « xviii. 8; 


ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε isan 


ἀπὸ σοῦ" συ 


μφέρει γάρ σοι ἵνα ἀπόληται ἕν τῶν μελῶν σου, 


80 καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. καὶ εἰ ἡ δεξιά σου 
χεὶρ σκανδαλέζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ" συμ- 
φέρει γάρ σοι ἵνα ἀπόληται ὃν τῶν μελῶν σου, καὶ μὴὅλον τὸ ¥ Deut. xxiv. 


σῶμά σου βληθῇ εἰς γέενναν. 


1; infr.xix.7; 


81“ Y’Eppé0n δὲ, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω foor si 16. 


read and explained the Law in the synagogues ; 
which office became necessary after the return 
from Babylon, when the Hebrew language 
ceased to be spoken. See ii. 4; xxii. 35. 

21. Ἠκούσατε. Traditione accepistis. Light- 


foot. 
Ibid. τοῖς ἀρχαίοις might be either the dative 
or ablative. e find αὐτῇ in the dative after 


iy a Pi Herodotus writes 
ταῦτα μὲν Αἰγυπτίοισι εἴρηται, by the Egyptians : 
és καὶ πρότερόν μοι εἴρηται, by me. *Raphel 
prefers this construction; and Lightfoot con- 
siders ἐρρέθη τοῖς ἀρχαίοις to mean, vetus est 
sr die ia aap Wolfius, Palairet. 

. φἰκῇ to be ex from the 
text. See Wolfus, Mil. oe 

Ibid. τῇ κρίσει. Perhaps allusion is made 
to the council of twenty-three judges which 
was held in every town, with the power of 
eapital punishment. 

id. paxd. Theophylact says that ῥακὰ, in 
Syriac, signifies κατάπτυστος, and L. de Dieu 
derives it from a Syriac word, signifying to 
spit: but the Hebrew pi) is vanus, inanis. 

Thid. τῷ συνεδρίῳ, the Sanhedrim, or council 
of 72, which sat at Jerusalem, and: punished by 
stoning. For the allusions in this verse, see 


Wolfius. 
Ibid. γέενναν. This word is formed from 


Din 3} vallis Hinnomi. The valley was on 


the S. E. of Jerusalem, near the brook Cedron, 
where the Jews offered human sacrifices to Mo- 
loch. Josiah put a stop to thia custom, (2 
Kings xxiii. 10.) and the Jews used the place 
ever after for throwing there all filth and dead 
bedies. From the fires, which were constantly 
burning there, to consume these bodies, the 
term came to be used for the place of suffer- 
ing for the wicked. See Wolfius, Schleus- 


ner. 

25. ἐν τῇ ὁδῷ, i.e. as you are going with 
him to the magistrate. See Luke xii. 58. 

26. κοδράντην. From the Latin quadrans, 
the fourth part of the as. 

27. The words τοῖς ἀρχαίοις are perhaps in- 
terpolated here. 

29. σκανδαλίζει. Probably from σκάξω, clan- 
dico. Xxdy8adoyv is a stumbling- block, something 
which the foot strikes against. The verb oxay- 
δαλίζω is almost confined to the New Testament, 
and does not occur in the LX X. 

80. ᾿Αποκοπτέον οὖν, ὦ ψυχὴ, πειθαρχοῦσα τῷ 
διδάσκοντι, τὴν σεαυτῆς χεῖρα καὶ δύναμιν κ. τ. A, 
Philo Judsus, De Somniis, vol. i. p. 668. If 
any thing as dear as an hand or an eye be a 
cause of making you to sin, part with it imme- 
diately. 

81. ἀποστάσιον. The form of this writing 
may be seen in Lightfoot and L. de Dieu ad ὦ 
See also Selden De Uxore Ebraa, iii. 18. 


12 


ETAITEAION 


(Keo. 5. 


αὐτῇ ἀποστάσιον. ᾿Εγὼ δὲ λέγω ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν 82 
γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοι- 
s Lev.xiz.i3; χᾶσθαι" καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται. "Πάλιν 88 


Ex. xx. ἢ; 


a 4 3 , 
Dest v.11; ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐκ ἐπιορκήσεις, ἀποδώσεις 


et xxiii. 28; 
Num. xxx. ὃ. 


δὲ τῷ Κυρίῳ τοὺς ὅρκους σου. 


Δ᾽ Εγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι 84 


ὁ Jac. ν. 12, ὅλως" μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶ τοῦ Θεοῦ" μήτε ἐν τῇ 86 

b Ps.xiviii.2. γῇ, ὅτι ὑποπόδιόν ἐστι τῶν ποδῶν αὐτοῦ" ὃ μήτε εἰς (Ἱεροσόλυμα, 
ὅτι πόλις ἐστὶ τοῦ μεγάλου βασιλέως. μήτε ἐν τῇ κεφαλῇ σου 86 
ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ἢ μέλαιναν ποιῆσαι. 
ἔστω δὲ ὁ λόγος ὑμῶν, ναὶ ναὶ, οὗ ov τὸ δὲ περισσὸν τούτων ἐκ 87 

¢ Exod. axi. τοῦ πονηροῦ ἐστιν. “᾿Ηκούσατε ὅτι ἐρρέθη, ᾿Οφθαλμὸν ἀντὶ 88 


24; Deut. 
xix. 21; 
Lev. xxiv.20. 


d Prov. xx. 


ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος. VY Eyw δὲ λέγω ὑμῖν μὴ sg 
ἀντιστῆναι τῷ πονηρῷ' ἀλλ᾽ ὅστις σε ῥαπίσει ἐπὶ τὴν δεξιάν 


31; οἱ xxiv. cou σιωγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην: καὶ τῷ θέλοντί σοι 10 


29; La. vi. 
29; Rom. 

xii. 17, 193 
1 Cor. vi. 7; 


1Thess.v.15; νοῶ ‘ 
Li vaglar αἰτοῦντί σε δίδου 


κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον' 

3 4 @ 3 b n~ ’ A“ 
καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε pet’ αὐτοῦ δύο. “τῷ Ἵ 
καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ 


ὁ Ὅσαι. xv. ἀποστραφῇς. “᾿Ηκούσατε ὅτι ἐρρέθη, Ayarnoets τὸν πλησίον 48 


8, 10: 
Lo. vi. 35. 


σου, καὶ μισήσεις τὸν ἐχθρόν cov. 


8’ Εγὼ δὲ λέγω ὑμῖν, ἀγα- 44 


{ Lev.xix.18. ate τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, 


α Lu. vi. 37, 
&c.; Rom. 
xii. 14, 20; 
1 Pet. iii. 9; 


καλῶς ποιεῖτε τοὺς μισοῦντας ὑμᾶς, Kal προσεύχεσθε ὑπὲρ THY 
ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς" ὅπως γένησθε υἱοὶ τοῦ 45 


Ln. αὶ. $4; πατρὸς ὑμῶν Tov ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ 


Act. vii. 60; ‘ 


1 Cor. v.18. πονηροὺς Kal ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. "ἐὰν 46 


h Lu. τὶ. 82. 


82. ὃς ἂν ἀπολύσῃ. The reading is probably 
was ὁ ἀπολύων. 

Ibid. ἀπολελυμένην. This probably means 
@ woman who is divorced thus illegally. 

38. ὀπιορκήσεις. For the two meanings of 
this word, to swear with a mental reservation, and 
to violate the oath when taken, see Raphel. 

84. The profane custom of the Jews of that 
day is shewn by Philo, who says, ἀλλὰ καὶ πα- 
ραλαβέτω tis, el βούλεται, ph μὴν τὸ ἀνωτάτω 
καὶ πρεσβύτατον εὐθὺς αἴτιον, ἀλλὰ γῆν, ἥλιον, 
ἀστέρας, οὐρανὸν, τὸν σύμπαντα κόσμον. De 
Spec. Leg. vol. ii. p. 271. See also Lightfoot 
ad |., Zeltner De Juramentis Hebreorum Veterum, 
and Wolfius adi ©The Jews thought that they 
might swear by any thing, if they did not use 
the name of God. Our Saviour shews, that all 
these oaths implied the presence of God. 

86. ob δύνασαι. This perhaps means, thou 
canst not create one white or black hair. Loescher, 
Strom. p. 34. 

37. ἐκ τοῦ πονηροῦ ἐστιν. There is some 
evil motive for it: if there were not, men would 
be satisfied with a simple affirmation or denial. 

38. If we look to the places referred to, it is 
plain that this retaliation was meant to be in- 
flicted by the judge, and not by the individual. 


yap ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε ; οὐχὶ 


40. κριθῆναι. To go to law. See 1 Cor. vi. 


, 6. 

Ibid. Luke transposes the order of χιτὼν and 
ἱμάτιον. vi. 29. The χιτὼν was the inner gar- 
ment, and therefore Luke is probably right. 
Tertullian writes—‘‘non modo non retinendi 
tunicam, sed amplius et pallium concedendi.”’ 
Ῥ. 429. 

41. ἀγγαρεύσει, from ἄγγαροι, a Persian word, 
signifying government messengers or couriers. 
The Jews particularly objected to the duty of 
furnishing posts for the Roman government: 
and Demetrius, wishing to conciliate the Jews, 

romised among other things, κελεύω δὲ μηδὲ 
αρεύεσθαι τὰ ᾿Ιουδαίων ὑποζύγια. (Josephus, 
Antig. xiii. 2, 3.) Hence our Saviour specifies 
this as a burden: and in the same manner 
Epictetus says, ἂν δ᾽ dyyapela 7}, καὶ στρατιώτης 
ἐπιλάβηται, ἄφες, μὴ ἀντίτεινε, μηδὲ γόγγυζε. 
See Matt. xxvii. 82. 

42. ἀποστραφῇς. This form of the verb sig- 
nifies to turn away from, as in Heb. xii. 25. 

44, ἐπηρεαζόντων, Calumniantium. Casaubon. 
Vid. 1 Pet. iii. 16. For the precepts of the hea- 
then upon this duty, see Gataker ad Anton. p. 
267, 317. 

45. Compare Job xxv. 3. in the Hebrew. 


Κεφ. 5, 6.] 


KATA ΜΑΤΘΑΙΟΝ. 


18 


47 καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσι ; καὶ ἐὰν ἀσπάσησθε τοὺς 
ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε ; οὐχὶ καὶ οἱ τελῶ- 
48 vat οὕτω ποιοῦσιν ; ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ πατὴρ | Lev.xi. 44; 


ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστι. 


et xix. 2; 
et xx. 7, 26; 


6 “ITPOSEXETE τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπρο- 15 5.118.16. 
σθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς" εἰ δὲ μήγε, 
μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖῃ. 

8 Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, Rom. xi.8. 
ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς 
ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων" ἀμὴν λέγω ὑμῖν, 


κι a \ a 
8 ἀπέχουσι Tov μισθὸν αὐτῶν. σοῦ δὲ ποιοῦντος 


ἐλεημοσύνην, μὴ 


4 γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, ἱὅπως 7 σου ἡ ἐλεη- 1 La. xiv. 14. 
μοσύνη ἐν τῷ κρυπτῷ" καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ, 
ὃ αὐτὸς ἀποδώσει σοι ἐν τῷ φανερῷ: Καὶ ὅταν mpocevyy, οὐκ 
ἔσῃ ὥσπερ οἱ ὑποκριταὶ, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ 
ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως ἂν 
φανῶσι τοῖς ἀνθρώποις: ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν 
¢ μισθὸν αὐτῶν. Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμιεῖόν 
σου, καὶ κλείσας τὴν θύραν σου, πρόσευξαι τῷ πατρί σου τῷ ἐν 
τῷ κρυπτῷ καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ, ἀπο- 
7 δώσει σοι ἐν τῷ φανερῷ. Προσευχόμενοι δὲ μὴ βαττολογήσητε, 
ὥσπερ οἱ ἐθνικοί: δοκοῦσι γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσα- 
8 κουσθήσονται. μὴ οὖν ὁμοιωθῆτε αὐτοῖς" olde γὰρ ὁ πατὴρ ὑμῶν 
9 ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. π᾿ Οὕτως οὖν = τα. εἰ. κ. 
προσεύχεσθε ὑμεῖς: Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω 
10 τὸ ὄνομά cou ἐλθέτω ἡ βασιλεία cou’ γενηθήτω τὸ θέλημά 
11 σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς" τὸν ἄρτον ἡμῶν τὸν ἐπιού- 


46. τελῶναι, properly portitores, not publi- 
cani: the latter were generally men of rank, 
who farmed different branches of the revenue; 
the former were inferior persons who collected 
the money. See Salmasius De Foenore Trapexit. 
p- 253, Burmannus De Vectigalibus P. R. 

48. τέλειοι. Luke writes οἰκτίρμονες. vi. 36. 

Cap. VI. 1. ἐλεημοσύνην. There is reason 
to think that δικαιοσύνην is the true reading. 
The same Hebrew word contains both meanings. 
Mill, Olearius, Pfaffius. See 2 Cor. ix. 9. 

Ibid. εἰ δὲ μήγε, sc. προσέχετε μὴ ποιεῖν. It 
ΤΥ generally be translated, otherwise : see ix. 
1 


2. ἀπέχουσι τὸν μισθὸν αὐτῶν. They receive 
their reward in this life, as it is explained by 
Origen, vol. i. p. 228. ᾿Απέχειν is used simply 
for ἔχειν by Josephus, ἀλλ’ ἐγὼ μὲν ἀπέχω τῆς 
ἀσεβείας τὸ ἐπιτίμιον. De Bel. Jud. i. 80. 6. 
And by Plutarch, ὅ γὰρ ἐν γάμῳ παρορῶν τὸ 
καλὸν, οὐ τέκνων ἕνεκα δῆλός ἐστιν, ἀλλ᾽ ἡδονῆς, 

$ γυναῖκα, τόν τε μισθὸν ἀπέχει. See 
Philip. iv. 18. 

5. ἑστῶτες. This was not meant as any par- 

ticular characteristic of ostentatious prayer: it 


was the ordinary custom. See Mark xi. 25; 
Luke xviii. 11, 18. 

6. The words ἐν τῷ φανερῷ are perhaps an 
interpolation here. 

7. Barrodoyhonre. In Ecclus. vii. 14. we 
read μὴ δευτερώσῃς λόγον ἐν τῇ προσευχῇ cov. 
and the practice of the Jews may be seen by 
the Mischna, where it is said, Omnis, qui preces 
accumulat, exauditur. (Hierosol. Taanith. ἢ 
67.) See the Dissertation of Schallerus in the 
Critici Sacri, and Wolfius. 

9. Our Father who is in heaven was a common 
form in the Jewish prayers. Lightfoot ad l., 
who shews that our Saviour took most of this 
prayer from received forms. So also Witsius 
De Orat. Domin., and Schrader. Orat. Domin. 
Historice et Dogmatice Proposita. 

1]. ὀπιούσιον. Some have derived it from 
οὐσία. Thus Origen understands the living 
bread, i. e. Jesus Christ; that which nourishes 
the soul, or substantial part of man. (vol. 
i. p. 249.) Soalso Theophylact. Jerom trans- 
lates it, Supersubstantialis, qui super omnes sub- 
stantias sit. Pfeiffer, Quod substantia, i. 6. 
natur@ hominis mazime est congruum et sufficiens. 


14 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Kep. @ 


σιον δὸς ἡμῖν σήμερον: καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, os 12 
καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν" καὶ μὴ εἰσενέγκῃς ἡμᾶς 13 
εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ὅτε σοῦ ἐστιν 
ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. 

a Mar.xi38;"’Eay γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώωατα αὐτῶν, 14 


Ecclas. 
xxviii. 2. 


ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιον" “ἐὰν δὲ μὴ ἀφῆτε 1 


e xvii. 385. τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ 6 πατὴρ ὑμῶν 
ἀφήσει τὰ παραπτώματα ὑμῶν. “Ὅταν δὲ νηστεύητε, μὴ γί- 16 
νεσθε ὥσπερ οἱ ὑποκριταὶ σκυθρωποί' ἀφανίζουσι γὰρ τὰ πρόσ- 
wra αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες" ἀμὴν 
λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μεσθὸν αὐτῶν. Σὺ δὲ νηστεύων 17 
ἄλειψαί σου τὴν κεφαλὴν, καὶ τὸ πρόσωπόν σον νίψαι" ὅπως 15 
μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ πατρί σου τῷ ἐν 
τῷ κρυπτῷ; καὶ ὁ πατήρ σον ὃ βλέπων ἐν τῷ κρυπτῷ, ἀπο- 


δώσει σοι ἐν τῷ φανερῷ. 


Pp xix. 21; 
La. xii 38; 
1 Tim, vi. 6, 
9, 18, 19; 
Heb. xiii. 5. 


“PMY θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ 19 
βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσι 
θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε 20 
βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπ- 


τουσιν" ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ ἔσται καὶ ἡ καρ- 21 
4 La. xi. 84. δία ὑμῶν. «“'Ὃ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός" ἐὰν οὖν ὁ 45 
ὀφθαλμός σου ἁπλοῦς 7, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται" ἐὰν 93 
δὲ ὁ ὀφθαλμός σον πονηρὸς ἦ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. 
τ μα, αν! 18. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ, σκότος ἐστὶ, τὸ σκότος πόσον ; *OVS- 24 
els δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἕνα μισήσει, καὶ 
τὸν ὅτερον ἀγαπήσει, ἣ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρον κατα- 


So L. de Dieu. Hackspanius has observed, 
that ὀπιούσιος is sufficient, as περιούσιος is more 
than sufficient. See Alberti. Others have de- 
rived it from ὀπιέναι, as Origen explains it, τὸν 
ἄρτον τὸν οἰκεῖον τοῦ μέλλοντος αἰῶνος. See 
the Dissertation of Pfeiffer in the Critici Sacri. 
Lightfoot derives it from ὀπιέναι, and interprets 
it panem crastinum provide, et da nobis hodie, ne 
soliciti simus de crastino. So Scaliger. Many 
dissertations are mentioned by Wolfius. 

12. Συγγνώμην αἰτούμενος ων, σνγ- 

ίνωσκε καὶ αὐτὸς τοῖς εἴς σε πλημμελοῦσιν' ὅτι 
Tere: ἀντιδίδοται ἄφεσις. Philo Judeus, Frag- 
ment. p. 670. 

18. ἀπὸ τοῦ πονηροῦ. The Talmud mentions 
a prayer of deliverance “ab homine malo, et ab 
occursu malo, ab affectu malo, a socio malo, a 
vicino malo, a Satana destructore ὅσο."  Light- 
foot ad l. 

Ibid. ὅτι σοῦ κι τ. A. This doxology has 
been thought by many commentators to be an 
interpolation, and is rejected by the Complu- 
tensian, Erasmus, Grotius, Mill, Wetstein, 
Griesbach, Scholz, &c. See Wolfius. 

18. Here also the words ὧν τῷ φανερῷ are 
probably an interpolation. 

19. σὴς καὶ BpScis. Scultetus and Casaubon 


understood this to mean σὴς βρώσκουσα. But 
from the words οὔτε σὴς οὔτε βρῶσις, in v. 20, 
they would seem to be two different things. 
Βρῶσις is generally taken to mean rust: L. de 
Dieu understands the eating or consumption of 
food, or the blight which comes upon corn. 

22. So Epicharmus, καθαρὸν dy τὸν νοῦν Exps, 
ἅπαν τὸ σῶμα καθαρὸς εἶ. 

22, 28. ἁπλοῦ:------πονηρός. These epithets 
apply rather to the mind and heart than to the 
eye: and what our Saviour here says of the eye, 
he means to be applied to the mind and heart. 

24 There is no tautology in this verse. 
‘* Either he will love the one, and actually hate 
the other: or, though he may love both, he will 
attach himself to the one, and pay little or no 
attention to the other, i. 6. he will shew more 
love to the one than to the other.”’ Casaub, 
Raphel. Wolfius. 

bid. ‘‘ Mammonas est, secundum Judaicam 
loquelam, qua et Samarite utuntur, cupidus e¢ 
plus quam oportet habere volens : secundum autem 
Hebraicam adjunctive dicitur Mam: vel signi- 
ficat gulosum, id est, qui non possit a gula con- 
tinere.”” Irenzus, p. 183. It is a Syriac word, 
and signifies an idol. It should probably be 


written μαμωνᾷ. 


Κεφ. 6, 7. KATA ΜΑΤΘΑΙΟΝ. 


26 φρονήσει. οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμμωνᾷ. "Διὰ τοῦτο " τα. xii. 55; 
λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψνχῇ ὑμῶν, τί φάγητε καὶ τί ἘΝ 
πίητε' μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ BPs 7 

46 πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος ; ᾿ἐμν- tJob xxxviil. 
βλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν, οὐδὲ 9;'Ln sil.24. 
θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ 

47 οὐράνιος τρέφει αὐτά' οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν ; Τίς 
δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ 

28 πῆχυν ἕνα ; καὶ περὶ ἐνδύματος τί μεριμνᾶτε ; καταμάθετε τὰ 

29 κρίνα τοῦ ἀγροῦ, πῶς αὐξάνει’ οὐ κοπεᾷ, οὐδὲ νήθει' λόγω δὲ 
ὑμῖν, ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς 

80 ὃν τούτων. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα, καὶ αὔριον 
εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ 

81 μᾶλλον ὑμᾶς, ὀλυγόπιστοι ; μὴ οὖν μεριμνήσητε, λέγοντες, Τί 

82 φάγωμεν, ἢ τί πίωμεν, ἢ τί περιβαλώμεθα ; πάντα γὰρ ταῦτα 
τὰ ἔθνη ἐπιζητεῖ. olde γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρήζετε 

88 τούτων ἁπάντων. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ 
καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται 

84 ὑμῖν" μὴ οὖν μεριμνήσητα εἰς τὴν αὔριον ἡ γὰρ αὔριον μεριμ- 
νήσει τὰ ἑαυτῆς. ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 

7 “ΜΗ κρίνετε, ἵνα μὴ κριθῆτε. ἐν ᾧ γὰρ κρίματι κρίνετε, a Lu. vi. 37, 

2 κριθήσεσθε" καὶ ἐν ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. Rom ety’ 

8 1Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, To πο, 

4 τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς ; 4 πῶς ἐρεῖς τῷ αὶ 11, 18; 
ἀδελφῷ σου, “Ades ἐκβάλω τὸ κάρφος ἀπὸ τοῦ ὀφθαλμοῦ σου" « τα. τ. a 

5 καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου ; ὑποκριτὰ, ἔκβαλε πρῶ- 
τὸν τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σον, καὶ τότε διαβλέψεις ἐκ- 

6 βαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. Μὴ δῶτε; 53, 99; 
τὸ ἅγιον τοῖς κυσί μηδὲ βάλητε τοὺς “μαργαρίτας ὑμῶν ἔμ- ἢ Μία a 44; 
προσθεν τῶν χοίρων, μήποτε καταπατήσωσιν αὐτοὺς ἐν τοῖς Ich "tiv. 18; 

7 ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς. ΥΑὶ ἐτεῦτα, καὶ st xi. 38. 
δοθήσεται ὑμῖν" ζητεῖτε, καὶ εὑρήσετε' κρούετε, καὶ ἀνουγήσεται 15. ὃ. δι 


15 


25. μὴ μεριμνῶτε. Do not distress yourselves. 

Ibid. οὐχὶ ἡ ψυχή. If God gave us our life, 
and created the body, {t is much less for him to 
provide food and raiment. 

27. ἡλικίαν, which is generally interpreted 
stature, is said to mean age by Al Ham- 
mond, &c. But see Luke xix. 3. 

28. The white lily does not grow in Palestine, 
Perhaps the amaryllis lutea is intended, which 
covers the face of the country in autumn. 
Palairet would read, καταμάθετε τὰ κρίνα τοῦ 
ἀγροῦ. πῶς ᾿ αὐξάνει; ; 

81, 32. “Ore _Xopracdire σήμερον, Phare 
κλαίοντα περὶ τῆς αὔριον, πόθεν φάγητε. Epictet. 


88. Many of the Fathers quote a saying of 
our Saviour, which is not recordedin the Gos- 


pels, but which resembles this: αἰτεῖσθε τὰ με- 
γάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται. See 
Fabricius, Cod. Apocr. N. T. p. 829. 

84, dpxerdy. For this being in the neuter 
ender, see Posselius, Syntaz. Reg. δ, and 
echner. Hellenol. i. 15. 

Cuap. VII. 1. ἵνα μή. See note at i. 22. 
8. Our Saviour here used a common Jewish 

proverb. See Lightfoot ad /. 

5, 6. If these verses are connected, it is thus: 
(5. Ὶ If ye will reform yourselves, ye may reprove 
other ns for their sins: (6.) and yet even in 
this there is a discretion to be : the in- 
structions and admonitions of the gospel must 
not be cast away upon the obstinate and incor- 
rigible. Clarke. . 


16 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 7. 


ὑμῖν. πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ξητῶν εὑρίσκει, καὶ τῷ 8 
ὁ ἴαι. χὶ. 11. κρούοντι ἀνουγήσεται. "Ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν 9 
ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ ; καὶ 10 
ἐὰν ἐχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ ; εἰ οὖν ὑμεῖς, πονηροὶ 11 
ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ 
μᾶλλον 6 πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς 
exzii. 40; αἰτοῦσιν αὐτόν ; "Πάντα οὖν ὅσα ἂν θέλητε ἵνα ποιῶσιν ὑμῖν 12 
Tob. iv. 16 F οἱ ἄνθρωποι, οὕτω καὶ ὑμεῖς ποιεῖτε αὐτοῖς" οὗτος γάρ ἐστιν ὁ 
10; Gal.v.14, νόμος καὶ οἱ προφῆται. 
bLuxii2a. “ὉΠ ἰσέλθετε διὰ τῆς στενῆς πύλης: ὅτι πλατεῖα ἡ πύλη, 18 
καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολ- 
Aol εἰσιν οἱ εἰσερχόμενοι St αὐτῆς" ὅτι στενὴ ἡ πύλη, καὶ τε- 14 
θλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν, καὶ ὀλύγοι εἰσὶν οἱ 
᾿ Mic. iL εὑρίσκοντες αὐτήν. “Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, 15 
"" ofreves ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ 
εἰσι λύκοι ἅρπαγες. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε 16 
αὐτούς" μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὴν, ἣ ἀπὸ τρι- 
4x88; βόλων σῦκα; Δοὕύτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς 17 
ταν τὶ ἐδιι, ποιεῖ: τὸ δὰ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. οὐ δύνα- 18 
ται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον 
eili.10; σαπρὸν καρποὺς καλοὺς ποιεῖν. “πᾶν δένδρον μὴ ποιοῦν καρ- 19 
Joh. αν. 2, 6. dy καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ἄρωγε ἀπὸ τῶν 30 
καρπῶν αὐτῶν ἐπυγνώσεσθε αὐτούς. 
(Hos. vii.2; “Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν 21 
eo ὁ, βασιλείαν τῶν οὐρανῶν: ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ πατρός 
Jec.i32 μου τοῦ ἐν οὐρανοῖς. πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, 45 
Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ τῷ σῷ 
ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις 
g xxv.12,41; πολλὰς ἐποιήσαμεν ; Sxal τότε ὁμολογήσω αὐτοῖς, ὅτι οὐδέ- 28 
47; 1Cor, WoTe ἔγνων ὑμᾶς: ἀποχωρεῖτε ἀπ᾽ ἐμοῦ οἱ ἐργαζόμενοι τὴν 
rut ἀνομίαν. ὃ" Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους, καὶ 24 
u. vi. 47. e , > \ ᾽ 
ποιεῖ αὐτοὺς, ὁμοιώσω αὐτὸν ἀνδρὶ φρονίμῳ, ὅστις ὠκοδόμησε 
τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν" καὶ κατέβη ἡ βροχὴ, καὶ 25 
ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέπεσον τῇ 
οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσε" τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 
καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς, 96 
ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ῳφκοδόμησε τὴν οἰκίαν αὐτοῦ 
ἐπὶ τὴν ἄμμον' καὶ κατέβη ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ 27 
ἔπνευσαν οἱ ἄνεμοι, καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσε" 
peer ἋΣ, cad ἦν ἡ πτῶσις αὐτῆς μεγάλη." "Καὶ ἐγένετο ὅτε συνετέλ- 28 


La. iv. 32. 


9. ἄνθρωπος is emphatical here: Whoisthere this narrow way. 
among yourselves, even an human being ἢ 17. ἀγαθὸς and σαπρὸς are opposed in Eph. 

15. Προσέχετε 84. But beware of false iv. 29. 
teachers, who pretend to shew you how to find : 


Κεφ. 75 8. | 


KATA MAT®OAION. 


11 


εσεν ὃ ᾿Ιησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι 
49 ἐπὶ τῇ διδαχῇ αὐτοῦ ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν 


ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς. 


8 KATABANTI δὲ αὐτῷ ἀπὸ τοῦ ὄρους, ἠκολούθησαν αὐτῷ 


2 ὄχλοι πολλοί: "καὶ ἰδοὺ, λεπρὸς ἐλθὼν προσεκύνει αὐτῷ λέγων, 
8 “ Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι." καὶ ἐκτείνας τὴν 


k Mar. i 40; 
Lu. v. 12. 


χεῖρα, ἥψατο αὐτοῦ ὁ ᾿Ιησοῦς λέγων, “Θέλω, xabapicOnn.” 


4 καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. ἱκαὶ λέγει αὐτῷ ὁ 
"Incods, “Ὅρα μηδενὶ εἴπῃς" ἀλλ᾽ ὕπαγε, σεαυτὸν δεῖξον τῷ 


I Lev. xiv. 8, 
4, 10. 


ἱερεῖ, καὶ προσένεγκε τὸ δῶρον ὃ προσέταξε Μωσῆς, εἰς pap- 


΄΄ 3 a_ 33 
τύριον αὑτοῖς. 
δ 


 Εἰἰσελθόντι δὲ τῷ ᾿Ιησοῦ εἰς Καπερναοὺμ, προσῆλθεν αὐτῷ 


m La. vii. 1. 


φ ’ A > Ά A 4 ry; ’ @ a“ 
6 ἑκατόνταρχος παρακαλῶν αὐτὸν, καὶ λέγων, “ Κύριε, 6 παῖς μου 
7 βέβληται ἐν τῇ οἰκίᾳ παραλυτικὸς, δεινῶς βασανιζόμενος. καὶ 
8 λέγει αὐτῷ ὁ ᾿Ιησοῦς, “᾿Εγὼ ἐλθὼν θ:ραπεύσω αὐτόν. καὶ 
ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, “Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα 
φ Α AQ ’ > 9 ’ 9 a > A 
μου ὑπὸ τὴν στέγην εἰσέλθῃς: ἀλλὰ μόνον εἰπὲ λόγον, καὶ ἰαθή- 
9 σεται ὁ παῖς μου. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, 
ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας" καὶ λέγω τούτῳ, Πορεύθητι, καὶ 
πορεύεται" καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται' καὶ τῷ δούλῳ μου, 


10 Ποίησον τοῦτο, καὶ ποιεῖ." 


᾿Ακούσας δὲ ὁ ᾿Ιησοῦς ἐθαύμασε, 


καὶ εἶπε τοῖς ἀκολουθοῦσιν, “᾿Αμὴν λέγω ὑμῖν, οὐδὲ ἐν τῷ 
11 Ισραὴλ τοσαύτην πίστιν εὗρον. "λέγω δὲ ὑμῖν, ὅτι πολλοὶ " ΜεΙ. 1.1}. 


ἀπὸ ἀνατολῶν καὶ δνσμῶν ἥξουσι, καὶ ἀνακλιθήσονται μετὰ 29. 
> A A lel 
᾿Αβραὰμ, καὶ ᾿Ισαὰκ, καὶ ᾿Ιακὼβ ἐν τῇ βασιλείᾳ τῶν ovpa- 


Lo. xiii. 38, 


© giii. 42,50; 
xxi. 43; 


12 var “οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς TO σκότος τὸ & xii. 13; 


ἐξώτερον' ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 


Cuapr. VIII. 2. Luke says that this was ἐν 
μιᾷ τῶν πόλεων, Vv. 12, but it was probably in 
the suburbs, and apparently of Capernaum, 
v. 5. 

δ. Tertullian notices the fact of Jesus touch- 
Ἢ the leper contrary to the command of 

oes, (Lev. v. 3.) and considers it a proof 
of his being more than human. Theophylact 
has the same remark. 

4. “Opa, μηδενὶ εἴπῃς. This silence was only 
evjoined upon him until he was cured. Wit- 
sius, Meletem. p. 350. 

Ibid. τῷ ἱερεῖ, i. 6. ἀρχιερεῖ, Wolfius. 

Ibid. εἰς μαρτύριον αὐτυῖΞ. As a witness or 
+d to them that I do not destroy the law of 

oses. See x. 18. Or the words may be 
coupled with δεῖξον, shew thyself to the p:iest, 
as a proof that thou art cured. The latter is 
preferred by Hombergius, Alberti. Eis μ. ἐπ᾽ 
αὐτοὺς, in Luke ix. 5, is a different expression. 

δ. According to Luke vii. 8, the centurion 
did not go himeelf, but sent elders of the Jews 
to Jesus: and when Jesus was not far from the 
house, he sent some of his friends, 6. ‘ A qui- 
busdam vocatur C. Oppius, patria Hispanus.” 


Cc 


et xxiv. 51; 
et xxv. 80; 
Lu. xiii. 28. 
Fabricius, Cod. Apor. N. T. p. 982. 

6. ὁ παῖς you. Luke, in vii. 2, 8, calls him 
δοῦλος, but in 7, ὁ παῖς μου. 

8. μόνον εἰπὲ λόγον. Palairet would render 
it, say but one word: but the true reading seems 
to be Adyq. 

9. καὶ γάρ. The centurion reasoned thus: 
If J can have my orders executed by merely 
speaking a word, how much more canet thou ἢ 

Ibid. ὑπὸ ἐξουσίαν. He probably meant by 
this, that he himself was bound to obey the 
word of his superior officer. 

12. of viol. The Jews were children of the 
kingdom, but not neces arily Airs. God had 
adopted them, and in right of that adoption 
they might have inherited: but they lost their 
inheritance by their misconduct. 

Ibid. Josephus says of suicides, τούτων μὲν 
Gdns δέχεται ras ψυχὰς σκοτιώτερος. De Bel. 
Jud. iii. 8. 5. The phrase of outer darkness is 
probably used in opposition to the lights which 
are supposed metaphorically to be burning in 
the room where the guests are seated (ἀνακλι- 
θήσονται). See xxii. 13. 


18 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 8. 


καὶ εἶπεν ὁ ᾿Ιησοῦς τῷ ἑκατοντάρχῳ, “ Ὕπαγε, καὶ ὡς ἐπί- 18 
στευσας γενηθήτω σοι." καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν τῇ ὥρᾳ 


ἐκείνῃ. 


p Mar. i. 39; 
Ia. iv. 38. 


ῬΚαὶ ἐλθὼν ὁ ᾿Ιησοῦς eis τὴν οἰκίαν Πέτρου, εἶδε τὴν πεν- 14 
θερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν, καὶ ἥψατο τῆς χει- 15 


pos αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός" καὶ ἠγέρθη, καὶ διη- 
4 Mar.i.32; κόνει αὐτοῖς. «“᾿Οψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαι- 16 


Lu. iv. 40. 


μονιζομένους πολλούς" καὶ ἐξέβαλε τὰ πνεύματα λόγῳ, καὶ 


r Kea. lii.4; πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν" "ὅπως πληρωθῇ τὸ 17 

VFet th te δῃθὲν διὰ Ἡσαΐου τοῦ προφήτου, λέγοντος, "Αὐτὸς τὰς ἀσθε- 
velas ἡμῶν ἔλαβε, καὶ τὰς νόσους ἐβάστασεν. 

᾿Ιδὼν δὲ ὁ ᾿Ιησοῦς πολλοὺς ὄχλους περὶ αὐτὸν, ἐκέλευσεν 18 

ὁ Lu. ix. 57. ἀπελθεῖν εἰς τὸ πέραν. "καὶ προσελθὼν εἷς γραμματεὺς εἶπεν 19 
αὐτῷ, “ Διδάσκαλε, ἀκολουθήσω σοι, ὅπου ἐὰν ἀπέρχῃ." Καὶ Ὁ 
λέγει αὐτῷ ὁ ᾿Ι]ησοῦς, “Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ 
πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις" ὁ δὲ υἱὸς τοῦ ἀνθρώπου 
οὐκ ἔχει, ποῦ τὴν κεφαλὴν κλίνῃ." “Ἕτερος δὲ τῶν μαθητῶν 53ι 
αὐτοῦ εἶπεν αὐτῷ, “ Κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ 
θάψαι τὸν πατέρα pov.” ‘O δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, “᾿Ακο- 22 
λούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς." 

‘ Mar.iv.35; *Kal ἐμβάντι αὐτῷ εἰς τὸ πλοῖον, ἠκολούθησαν αὐτῷ οἱ μαθη- 58 
ταὶ αὐτοῦ. καὶ ἰδοὺ, σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, 24 
ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων αὐτὸς δὲ ἐκά- 
θευδε. καὶ προσελθόντες οἱ μαθητοὶ αὐτοῦ ἤγειραν αὐτὸν, λέ- 55 
γοντες, “ Κύριε, σῶσον ἡμᾶς, ἀπολλύμεθα." Kat λέγει αὐτοῖς, 26 
“Τί δειλοί ἐστε, ὀλυγόπιστοι ;᾽ τότε ἐγερθεὶς ἐπετίμησε τοῖς 
ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. οἱ δὲ ἄν- 21 


Lu. viii. 22. 


14. Clement of Alexandria says, that Peter 
saw his wife led to suffer death, and cheered 
her with an exhortation to remember the Lord. 
Strom. vii. p. 869. The Martyrologies call 
her Perpetua: Simeon Metaphrastes, Joanna: 
others, Concordia. See a Dissertation of J. F. 
Mayerus, De Conjugio Petri. 

15. αὐτοῖς. ‘There seems more authority for 
reading αὐτῷ. 

16. ’Ovlas. Mark i. 32, and Luke iv. 40, 
add, as the sun was setting, i. 6. when the sab- 
bath was over. (Com Mark i. 21 and 29; 
Luke iv. 31 and 38.) They would not bring the 
sick to be healed on the sabbath. 

17. Οὗτος ras a5 ae ἡμῶν φέρει, καὶ περὶ 
ἡμῶν ὀδυνᾶται. LX S. Matthew applied 
this passage to the healing of bodily diseases, 
though its primary application is to spiritual 
diseases. 

18. els τὸ πέραν. To the other side of the 
lake of Genesaret. See v. 23, 28. Capernaum 
was at the northern extremity of the lake. 

20. This was probably said to warn the 
scribe of what he must expect if he followed 


Jesus. 

Ibid. vids τοῦ ἀνθρώπου. It is thought that 
this phrase was taken from Daniel vii. 13, to 
which passage our Saviour seems to allude in 
xxvi. 64, and probably Stephen in Acts vii. 56. 
It appears from John xii. 34, that the Jews 
understood it to mean the Messiah: and from 
Luke xxii. 69, 70, that they considered the Sem 
of man to mean the same as the Son of God. 

21. Clement of Alexandria says that this 
disciple was Philip. Strom. iii. p. 522. Ter- 
tullian appears to have thought him one of the 
twelve. De Idolol. 12, De Baptismo, 12. Dr. 
Clarke supposes, that his father was not now 
dead, but that he wished to stay at home till 
his father’s death. 

22. See Suicer, vol. ii. p. 892. 

Ibid. robs νεκρούς. This means persons de- 
voted to this world, and dead to the world te 
come. The man, to whom this was said, was 
a disciple, and had devoted himself to follow 
Jesus. 

24. καλύπτεσθα. Was being covered, of 
beginning to be covered. 


Keg. 8, 9.] 


KATA MAT®@AION. 


19 


θρωποι ἐθαύμασαν λέγοντες, “ Ποταπός ἐστιν οὗτος, ὅτι καὶ oi 
ἄνεμοι καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ ;” 

28 υ Καὶ ἐλθόντι αὐτῷ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Tepye- + Mar. v.1, 
σηνῶν, ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων Vt 3% 
ἐξερχόμενοι χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν Sid 

39 τῆς ὁδοῦ ἐκείνης" καὶ ἰδοὺ, ἔκραξαν, λέγοντες, “ Τί ἡμῖν καὶ σοὶ, 
᾿Ιησοῦ vid τοῦ Θεοῦ ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς ;” 


31 


80 Ἦν δὲ μακρὰν ἀπ᾽ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. οἱ 
δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, “ Εἰ ἐκβάλλεις ἡμᾶς, 


88 ἐπίτρεψον ἡμῖν ἀπελθεῖν εἰς τὴν ἀγέλην τῶν χοίρων." Καὶ 
εἶπεν αὐτοῖς, “ Ὑπάγετε. Οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τὴν 
ἀγέλην τῶν χοίρων" καὶ ἰδοὺ, ὥρμησε πᾶσα ἡ ἀγέλη τῶν χοί. 
pov κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς 
88 ὕδασιν. οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν, 
& ἀπήγγειλαν πάντα, καὶ τὰ τῶν δαιμονιζομένων. καὶ ἰδοὺ, πᾶσα 
ἡ πόλιες ἐξῆλθεν εἰς συνάντησιν τῷ ᾿Ιησοῦ" καὶ ἰδόντες αὐτὸν, 
“ταρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν. 
9 *KAI ἐμβὰς εἰς τὸ πλοῖον διεπέρασε καὶ ἦλθεν εἰς τὴν ἰδίαν « Mar. 1; 
2 πόλιν. καὶ ἰδοὺ, προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης ΠΝ 
βεβλημένον: καὶ ἰδὼν ὁ ᾿Ιησοῦς τὴν πίστιν αὐτῶν, εἶπε τῷ 
παραλυτικῷ, “ Θάρσει, τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι cov.” 
8 Καὶ ἰδοὺ, τινὲς τῶν γραμματέων εἶπον ἐν ἑῥαντοῖς, ““ Οὗτος 
4 βλασφημεῖ.᾽" καὶ ἰδὼν ὁ ᾿Ιησοῦς τὰς ἐνθυμήσεις αὐτῶν, εἶπεν, 
δ “Ἱνατί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν ; τί 
γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, ᾿Αφέωνταί σοι αἱ ἁμαρτίαι ἢ 
6 εἰπεῖν, "Ἔγειραι καὶ περιπάτει; “Iva δὲ εἰδῆτε, ὅτι ἐξουσίαν 
ἔχει ὁ vids τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας," (τότε 
λόγεε τῷ παραλντικῷ, “᾿Εγερθεὶς ἀρόν σου τὴν κλίνην, καὶ 


28. Τεργεσηνῶν. Mark v. 1, and Luke viii. 
26, write Γαδαρηνῶν. Origen says that the true 
reading is Γεργεσαίων, that Gerasa was in Arabia, 
Gadara in Judea, and Gergasa on the sea of 
Galilee. (vol. iv. p. 140, 141.) But Epiphanius 
eays, that Mark and Luke wrote Γεργεσηνῶν, 
Matthew Γαδαρηνῶν, and that some copies had 
Γεργεσαίων. (p. 650.) Josephus speaks of the 
vil of the Gadarenes between Tiberias and 

lis. (Vita, p. 5.) Lightfoot states that 

the towns of Gadara and Gergasa were near to 

each other: and L. de Dieu supposed the coun- 
here spoken of to be near both cities. 

Ibid. δύο δαιμονιζόμενοι. Mark and Luke 
only mention one. 

29. Ti ἡμῖν καὶ ool; For this phrase see 
Raphel. It seems to mean, What is there in 
common te thee and us ἢ 

Ibid. πρὸ καιροῦ. Before the time appointed 
of Ged for our final judgment. Clarke. See 
2 Pet. ii. 4; Jude 6. 

80. μακρὰν de’ αὐτῶν. Mark and Luke have 


ἐκεῖ. The Vulgate, “non longe.”’ 

Ibid. χοίρων πολλῶν. ere were 2000 
feeding on the hills. Mark v. 11,18. Jose- 
phus speaks of Herod being fond of hunting, 
and says, σνοτρόφος μὲν ἡ χώρα. De Bel. Jud. 
i. 21. 18. These were wild boars, and the de- 
struction of such animals would have been a 
benefit. 

82. This is perhaps the strongest proof of the 
actual presence of evil spirits in the deemoniacs. 
Men might perhaps be subject to fancy, but an 
herd of swine could not. 

παρ. IX, 1. τὴν ἰδίαν πόλιν. Capernaum. 
(Mark ii. 1.) Matthew had stated that Jesus 
had resided there, iv. 18. See also John il. 12. 

2. This is told more at length by Mark ii. 8, 
and Luke v. 18. 

Ibid. ἀφέωνται is the perfect passive indica- 
tive. Schmidius, Wolfius. 

4. ἰδών. For the difference between ἰδὼν 
and εἰδὼς, see Abreschius, p. 543, ; 


c 2 


20 


Ψ 3 \ ’ 33 
ὕπαγε εἰς τὸν οἶκόν σου. 


ETAITEAION 


[Keg. 9. 


Kai ἐγερθεὶς ἀπῆλθεν eis τὸν οἶκον 7 


αὐτοῦ. ἰδόντες δὲ οἱ ὄχλοι ἐθαύμασαν, καὶ ἐδόξασαν τὸν Θεὸν, 8 
τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις. 


y Mar. ii.14; 
Lu. v. 37; 


¥Kal παράγων ὁ ᾿Ιησοῦς ἐκεῖθεν, εἶδεν ἄνθρωπον καθήμενον 9 
ἐπὶ τὸ τελώνιον, ατθαῖον λεγόμενον, καὶ λέγει αὐτῷ, “᾿Ακο- 


λούθει μοι" καὶ ἀναστὰς ἠκολούθησεν αὐτῷ Kail ἐγένετο 10 
αὐτοῦ ἀνακειμένον ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ, πολλοὶ τελῶναι καὶ 
ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῷ ᾿Ιησοῦ καὶ τοῖς μαθηταῖς 
αὐτοῦ. καὶ ἰδόντες οἱ Φαρισαῖοι εἶπον τοῖς μαθηταῖς αὐτοῦ, 11 
“ Διατί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος 
ὑμῶν ;” ὋὉ δὲ ᾿Ιησοῦς ἀκούσας εἶπεν αὐτοῖς, “ Οὐ χρείαν ἔχου- 12 


2 xii. 7: 
Ose. vi. 6; 
1 Tim. i. 15. 


σιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. "πορευθέντες δὲ 18 


μάθετε τί ἐστιν, “Ἔλεον θέλω, καὶ οὐ θυσίαν" οὐ γὰρ ἦλθον 


καλέσαι δικαίους, ἀλλ᾽ ἁμαρτωλοὺς εἰς μετάνοιαν." 


® Mar. ἰϊ.18. 
Lu. v. 83. 


*Tote προσέρχονται αὐτῷ ot μαθηταὶ ᾿Ιωάννου λέγοντες, 14 
“ Διατί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλὰ, οἱ δὲ μαθη- 


ταί σου οὐ νηστεύουσι ;᾽" Kai εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, “Μὴ 15 
δύνανται οἱ viol τοῦ νυμφῶνος πενθεῖν, ἐφ᾽ ὅσον pet’ αὐτῶν 
ἐστιν ὁ νυμφίος ; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν 
ὃ νυμφίος, καὶ τότε νηστεύσουσιν. οὐδεὶς δὲ ἐπιβάλλει ἐπί- 16 
βλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ" αἴρει γὰρ τὸ πλή- 
ρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. οὐδὲ 17 
βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς" εἰ δὲ μήγε, ῥήγνυν- 
Tat οἱ ἀσκοὶ, καὶ ὃ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοὶ ἀπολοῦνται" 
ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινοὺς, καὶ ἀμφότερα 


συντηροῦνται.᾽ 
b We . A A 
Mer.v-22;  bTabra αὐτοῦ λαλοῦντος 


La. viii. 41. 


8. τοῖς ἀνθρώποις. Either for men, i.e. for 
the good of men: or to men, i. 6. to one who is 
a man. 

9. τελώνιον. <A place on the banks of the 
lake, where the customs were received for goods 
carried by water. 

10. ἐν τῇ οἰκίᾳ. This was Matthew's house, 
See Luke v. 29. It has been supposed that six 
months intervened between the call of Matthew 
and this feast. See Newcome. If so, Mark 
has observed the order of time, though he also 
anticipates this feast: see ii. 15; v. 22: but 
Greswell supposes that Matthew has recorded 
a different feast from Mark and Luke, and not 
one in his own house. 

11. The Jews had a particular aversion to the 

ublicans, because they reminded them of their 
beings tributary to the Romans. 

18. Ἔλεος θέλω 4 θυσίαν. LXX. Matthew 
agrees with the Hebrew. The meaning is, that 
God is better pleased with an act of mercy than 
with sacrifices. Jesus had just performed the 
former; the Pharisees boasted of the latter. 

ἃ, I came not to call righteous men to my 
kingdom, but I came to call sinners to repentance. 


αὐτοῖς, ἰδοὺ, ἄρχων ἐλθὼν προσε- 18 


It matters not whether we take δικαίους ironi- 
cally or no, Jesus came only to call those per- 
sons who felt that they needed repentance. 

15. Tillemont observes, that what is said 
here of the bridegroom, would remind John’s 
disciples. of what John himself had said of 
Christ. (John iii 29.) Mémoires, tome i. Ὁ. 
168. ‘iol τοῦ νυμφῶνος are the companions of 
the bridegroom. See note at 2 Thess. ii. 3 
This is the earliest intimation given by Jesus 
of his death. 

16. τὸ πλήρωμα αὐτοῦ sc. τοῦ ἱματίου παλαιοῦ, 
the piece which was used to fill up the old cloth, 
αἴρει ἀπὸ τοῦ ἱματίου, takes away still more of the 
old cloth. See Alberti. As the union of new 
and old cloth is unsuitable, so ‘‘it is very im- 
proper that my disciples should mix mourning 
and rejoicing, by fasting while they have the 
enjoyment of my immediate presence.”’ Clarke. 

17. See Job xxii. 19. The ἀσκοὶ were made 
of leather. The true reading is probably ἀμφό- 
Τέροι. 

18, ἄρχων. Mark says, εἷς τῶν ἄρχισυνα- 
γώγων, ὀνόματι depos. ν. 22. Irenseus speaks 
of “ summi sacerdotis filia.’’ p. 808. 


Κιφ. 9.] KATA ΜΑΤΘΑΙΟΝ. 21 


Kuve. αὐτῷ, λέγων, “"Ore ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν" 
ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σον ἐπ᾽ αὐτὴν, καὶ ζήσεται.» 
19 Καὶ ἐγερθεὶς ὁ ᾿Ιησοῦς ἤἠκολούθησεν αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. 
20 Καὶ ov, γυνὴ αἱμορροοῦσα δώδεκα ἔτη, προσελθοῦσα ὅὄπι- 
21 σθεν, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ. ἔλεγε γὰρ ἐν 
ἑαυτῇ, “᾿ΕἘὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. 
225 Ὁ δὲ ᾿Ιησοῦς ἐπιστραφεὶς καὶ ἰδὼν αὐτὴν, εἶπε, “ Θάρσει, θύγα- 
τερ' ἡ πίστις σον σέσωκέ ae.” καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας 
23 ἐκείνης. Kai ἐλθὼν ὁ ᾿Ιησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος, καὶ 
Wav τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον, λέγει αὐτοῖς, 
24 “"Avaywpeite οὐ γὰρ ἀπέθανε τὸ κοράσιον, ἀλλὰ καθεύδει. 
25 καὶ κατεγέλων αὐτοῦ. ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκρά- 
26 THE τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. καὶ ἐξῆλθεν ἡ 
φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. 
| Καὶ παράγοντι ἐκεῖθεν τῷ ᾿Ιησοῦ, ἠκολούθησαν αὐτῷ δύο 
τυφλοὶ, κράζοντες καὶ λέγοντες, “᾿Ελέησον ἡμᾶς, υἱὲ Δαβίδ." 
38 ᾿Ελθόντι δὲ εἰς τὴν οἰκίαν, προσῆλθον αὐτῷ οἱ τυφλοὶ, καὶ 
λέγει αὐτοῖς ὁ ᾿Ιησοῦς, “ Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆ- 
49 σαι; Λέγουσιν αὐτῷ, “ Ναὶ, Κύριε." Tore ἥψατο τῶν ὀφθαλ- 
μῶν αὐτῶν, λέγων, “ Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν" 
go καὶ ἀνεώχθησαν αὐτῶν οἱ ὀφθαλμοί: καὶ ἐνεβριμήσατο αὐτοῖς 
816 ᾿Ιησοῦς, λέγων, “'Ορᾶτε μηδεὶς γινωσκέτω." οἱ δὲ ἐξελθόντες 
διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ. 
82 
88 κωφὸν δαιμονιξόμενον. καὶ ἐκβληθέντος τοῦ δαιμονίου, ἐλάλησεν 
ὁ κωφύς' καὶ ἐθαύμασαν οἱ ὄχλοι, λέγοντες, “ Οὐδέποτε ἐφάνη 
84 οὕτως ἐν τῷ Iopann.” 
χοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια." 


85 “ΚΑΙ περιῆγεν ὃ ᾿Ιησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, 


18. λέγων ὅτι. Herodotus uses a similar 


“Αὐτῶν δὲ ἐξερχομένων, ἰδοὺ, προσήνεγκαν αὐτῷ ἄνθρωπον « La. xi. 14. 


ἀΟἱ δὲ Φαρισαῖοι Edeyov, “Ἔν τῷ dp- τ τὴν τῆν 28; 


Lu. xi. 15. 


e iv. 23; 
May. vi. 6; 
La. ziii. 23. 


upon her éouching Jesus, as at viii. 8. Her name 


phrase in ii. 115. Xenophon Cyrop. iii. p. δ]. 
εἶπε δ' ὅτι εἰς καιρὸν ἥκεις. 

Ibid. ἄρτι ἐτελεύτησεν. She was not dead 
when her father first went to Jesus. See Mark 
v. 23, 35. Luke writes ἀπέθνησκεν, was dying, 
in viii. 42; and it appears in 49, that he agreed 
with Mark. Wolfius thinks that she was on 
the pcint of death when her father left the house, 
and he now assumed her to be dead: my 
daughter has by this time died: so also Dr. 
Clarke. 

20. Eusebius says that this woman was of 
Czsarea Philippi, where he had seen brazen 
statues of her and Jesus. (Hist. Eccles. vii. 
18.) Sozomen says that the statue of Jesus 
was thrown down in the reign of Julian, but 
was put up again in the church, where it re- 
mained to his day. (v. 21.) The miracle, 
however, seems to have been worked at Caper- 
naum. Tertullian makes the same remark 


was said to be Veronica. See Febricius, Cod. 
Apoc. p. 252. 

Ibid. κρασπέδον. She may have thought that 
there was virtue in the φυλακτήρια, (see xxiii. 
5.) which were sometimes written upon the 
border of the garment. See xiv. 36. 

22. The woman was cured before Jesus spoke 
to her. See Mark v. 29; Luke viii. 44. 

23. abAnrds. When it was reported at Jeru- 
salem that Josephus was dead, he tells us, 
πλείστοις μισθοῦσθαι τοὺς αὐλητὰς, of θρήνων 
ἐξῆρχον αὐτοῖς. De Bel. Jud. iii. 9. δ. See 
Lightfoot ad 1., Geierus De Luctu Ebreorum. 
v. 16. 

24. οὐκ ἀπέθανε. The tense is still strictly 
appropriate: she was not dying at the time when 
ἘΠ ὥρᾳ thought she was dying. 

. υἱὲ Δ αϑίδ. This was one of the titles 
a by the Jews to the Messiah. See xxii. 
42. 


22 


ETAITEAION 


[Κεφ. 9, 10. 


διδάσκων ἐν ταῖς συνωγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγ- 
γέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν 
' Mar.vi.84; μαλακίαν ἐν τῷ λαῷ. [ἰδὼν δὲ τοὺς ὄχλους, ἔσπλαγχνίσθη περὶ ὃς 


Num. χχνί!. 
17; Zech. 


αὐτῶν, ὅτι ἦσαν ἐκλελυμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ 


=e ἔχοντα ποιμένα. Store λέγει τοῖς μαθηταῖς αὐτοῦ, ““Ὃ μὲν 37 


« La. x. 2; 


Joh. iv. 85. θερισμὸς πολὺς, ot δὲ ἐργάται ὀλύγοι' δεήθητε οὖν τοῦ κυρίου 3s 
τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ." 
b Μαν.14; ΒΙΚαὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν 10 


et vi. 7; 
Lu. ix. 1, 


αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, ὥστε ἐκβάλλειν αὐτὰ, 


καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. Τῶν δὲ 3 
δώδεκα ἀποστόλων τὰ ὀνόματά ἐστι ταῦτα' πρῶτο» Σίμων ὁ 
λεγόμενος Πέτρος, καὶ ᾿Ανδρέας 6 ἀδελφὸς αὐτοῦ ᾿Ιάκωβος 6 
τοῦ Ζεβεδαίου, καὶ ᾿Ιωάννης ὁ ἀδελφὸς αὐτοῦ: Φίλιππος, καὶ 8 
Βαρθολομαῖος: Θωμᾶς, καὶ Ματθαῖος ὁ τελώνης" ᾿Ιάκωβος ὁ 
τοῦ ᾿Αλφαίου, καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος" Σίμων ὁ 4 
Κανανίτης, καὶ ᾿Ιούδας ᾿Ισκαριώτης ὁ καὶ παραδοὺς αὐτόν. 
Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ ᾿Ιησοῦς, παραγγείλας 5 
αὐτοῖς, λέγων, “ Eis ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλεν 


"κυ. 94, 
Act alit. 44, 
b Ul. By οἱ 
Iv. 17, Jou. 
ικ. a) ot x. 9. 


36. Sve Numbera xxvii. 17, where the LXX 
read ὡσοὶ πρόβατα, ols οὐκ ἔστι ποιμήν. but 
Philo Judwun quotes οἷα ποίμνη σποράδην dye- 
λάρχην οὐκ ἔχονσα. vol. ii, p. 385. See 
1 Kings xxi. 17; Jer. xxiii, 1—4; 1. 6. 

Ibid, ὀκλολυμένοι. There is more authority 
for reading ἐσκυλμόνοι. For the meaning of 
σκύλλοιν soo Mark v. 35; Luke vii. 6; viii. 49. 
᾿Κκλολυμένοι probably incans tired, exhausted in 
body or mind, na in xv. 82; Mark vili. 3; Gal. 
vi. ὃ. Heb. xii. 3. See also 2 Sam. xvii. 29. 
If sheep aro without a shepherd, they wander 
from thoir ae (θρριμμένοι), and faint for 
want of food (ἐκλολυμένοι). The whole refers 
to the want of able teachers. 

S8, ἐκβάλῃ perhaps means, send quickly. 
8ee John x. 4 

Cuap. Χ 1. Eusebius says that this was 
not long after the beginning of his preaching. 
Hist. Recles. i. 10. 

Ibid. θοραπούειν, an well as ἐκβάλλειν, seems 
to belong to ὀξονσίαν wy. ἀκαθάρτων, and con- 
firma the idea of discasca being sent by evil 
opirite, See Luke xill, 16; Acta x. 88; 1 
Cor. v. δ; 2 Cor. xii. 7; 1 Tim. i. 20. ᾿Ἐξου- 
olay governs a genitive in John xvii. 2; Rom. 
ix. 21. 

2. πρῶτο: Σίμων. That πρῶτος merely means 
a priority of order, sce Hackspanius ad J. 

δ. Βαρθολομαῖος. Ὁ 43 the son of Talmai. 


See note at John i. 46. 
Ibid. AeBBatos, called also Judas in Luke 


Σαμαρειτῶν μὴ εἰσέλθητε' 'πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρό- 6 
Bara τὰ ἀπολωλότα οἴκου ᾿Ισραήλ. ᾿πορευόμενοι δὲ κηρύσ- 7 
cere, λέγοντες, "Ore ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. ἀσθε- g 
νοῦντας θεραπεύετε, λεπροὺς καθαρίζετε, νεκροὺς ἐγείρετε, Sas- 


vi. 16; Αοἰδὶ. 18. Lebbeus may come from 
3b α heart, or ΠΕΣ a lion: or from Lebba, a 


town of Galilee. 

4. Κανανίτης L. de Dieu says that this 
does not mean an inhabitant of Canaan, which 
is Χαναναῖος, but he derives it from N3p zelotes, 


and so he is called by Luke vi. 15. Scaliger 
says that there was a sect of Jews called Ζηλω- 
ra, or Kannai. (Elench. Trihar. c. 1.) 

Ibid. ᾿Ισκαριώτης. Probably of Kerioth, a 
city of Judah. (Joshua xv. 25.) So says Theo- 
phylact (‘loxdpa); and at John vi. 71; xii. 4 
some MSS. read ἀπὸ Kapuwrov. Origen ob- 
serves that Jscariot means exsuffocatus. vol. 
iii. p. 895, NIDDN, See Lightfoot ad /., who says 
that the word might also be δὲν) Judas 
with the apron. eophylact adds, that he was 
also called Simon, which was the name of his 
father: see John vi. 71; xii. 4. 

5. It appears, by comparing Mark iii. 14, 
and vi. 7, that Matthew anticipates the sending 
of the twelve: they were selected now, but sent 
afterwards. They did not goin a body, but 
two and two. Mark vi. 7. 

Ibid. ἐθνῶν----:2Ζαμαρειτῶν. We must remem- 
ber, that the twelve only went to prepare men 
for the gospel. As soon as the atonement was 
made, Jesus ordered the gospel to be preached 
to the Samaritans and Gentiles, Acts i. 8. 

8. Work all these miracles without taking 
any reward. 


Κεφ. 10.] 


ΚΑΤΑ ΜΑΤΘΑΙΟΝ. 
9 μόνια ἐκβάλλετε. δωρεὰν ἐλάβετε, δωρεὰν δότε. 


98 
Μὴ κτή- | Mas vi. δ 


σησθε χρυσὸν, μηδὲ ἄργυρον, μηδὲ “χαλκὸν εἰς τὰς ζώνας ὑμῶν, wall 35. 
10 ™ μὴ πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα, μηδὲ . 1α.κ.1,8; 


11 ῥάβδον" ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστιν. 


1 Cor. ix. 7; 
Eis ἣν itm y. 18. 


δ᾽ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἀξιός 
12 ἐστι κἀκεῖ μείνατε, ἕως ἂν ἐξέλθητε. εἰσερχόμενοι δὲ εἰς τὴν 
18 οἰκίαν, ἀσπάσασθε αὐτήν. καὶ ἐὰν μὲν ἦ ἡ οἰκία ἀξία, ἐλθέτω 
ἡ εἰρήνη ὑμῶν ἐπ᾽ αὐτήν" ἐὰν δὲ μὴ ἡ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς 
14 ὑμᾶς ἐπιστραφήτω. Dead ὃς ἐὰν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ "5 Mar. vi.11; 


Lu, ix. δ᾽; 


τοὺς λόγους ὑμῶν, ἐξερχόμενοι τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης, οἱ x. 10; 
15 ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. “ἀμὴν λέγω ὑμῖν, o: xviii. 6. 
ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως, ° xi. 34. 


ἢ τῇ πόλει ἐκείνῃ. 


1. ““Ῥ᾽Ιδοὺ, ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων" » La. x. 8; 


γίνεσθε οὖν φρόνιμοι ὦ ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς αἱ ἱ περιστεραί. 


Rom. xvi.19. 


17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων' παραδώσουσι yap ὑμᾶς εἰς 
συνέδρια, καὶ ἐν ταῖς συνωγωγαῖς αὐτῶν μαστυγώσουσιν ὑμᾶς" 
18 “καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς 4 Mar. xiii. 


11; Lu. xii. 


19 μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. ὅταν δὲ παραδιδῶσιν ὑ ὑμᾶς, μὴ 11, 12. 
μεριμνήσητ ε πῶς ἢ τί λαλήσητε: δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ ἢ τῇ ΤΩΣ 
TH ὥρᾳ τί λαλήσετε' οὐ γὰρύ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ 3 hn. iv. 


21 Πνεῦμα τοῦ πατρὸς ὑ ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 
ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ TaThp τέκνον' καὶ ἐπαναστή- “ 
22 covtat τέκνα ἐπὶ γονεῖς, καὶ θανατώσουσιν αὐτούς. 


"Παραδώσει δὲν ich. vit 


ΠΣ 


trad ἔσεσθε ': δδ τῇ 18; 
Mar. xiii. 13; 


μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά pou’ ὁ δὲ ὑπομείνας εἰς Lo. xxi. 17; 
28 τέλος, οὗτος σωθήσεται. ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει 

ταύτῃ, φεύγετε εἰς τὴν ἄλλην. ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ 

τελέσητε τὰς πόλεις τοῦ ᾿Ισραὴλ, ἕως ἂν ἔλθῃ ὁ vids τοῦ ἀνθρώ- 


9, 10. Braunius quotes a Jewish saying, “Ne 
ingrediatur montem templi cum baculo suo, 
mec cum calceis suis, nec cum crumena sua.” 
De Vestitu Sac. Heb. p. 482. 

10. μηδὲ ὑποδήματα. According to Mark vi. 
9, they were to be ὑποδεδεμένους σανδάλια, 80 
‘that they were to wear sandals, but not shoes, 
(Lightfoot:) or perhaps it means, that they 
bes to carry no shoes except those which they 

(Beza, Newcome.) Hackspanius makes 
Soe 1 refer to ὑποδήματά as well as to x:révas. 
See Luke xxii. 35. 
aoera ia ὑεῤμμας arr wale? ἵνα μηδὲν 
w εἰς εἰ μὴ y μόνον. vi. 8. 
Luke, μήτε ῥάβδους, ix. 8; so that it is pro- 
bable we are also to read ῥάβδουε! in Matt. 

Ibid. ἄξιος. See note at 1 Tim. v. 18. 

11. τίς ἄξιός ἐστι, who is deserving that you 
should abide with him. Elsner, Wolfius. 

Ibid. ἐξέλθητε. Ye go out of the city. 

Play ἢ ts Ἂν μὴ δέξηται for ἐάν τις μὴ δέξηται. 

17. ante of these men. Palairet. 

Ibid. ἐν ταῖς συναγωγαῖς. Compare xxiii. 


384; Acts xxii. 19; xxvi. 11, Persons were 
scourged i in the synagogues, because the rulers 
of the synagogues were also judges of the people. 
Biscoe, p. 111. Lightfoot ad ἢ. 

18. αὐτοῖν, against them. Hackspanius: but 
I should rather understand our Saviour to 
mean, ye shall be brought before governors and 
kings on account of my religion, that you may 
bear your testimony fo it in the presence both of 
Jews and Gentiles. See viii. 4. 

20. ob γὰρ κι τι Δ. It is not you only that 
speak, but &c. Wolfius. 

Ibid. τὸ Πνεῦμα τοῦ πατρός. This seems to 
be the first promise of the Spirit whom the 
Father was to send. See John xiv. 26; xv. 26; 
Acts i, 4. 

21. This relates to the first Christians. 

22. This verse is connected with ver, 18, 
Hombergius. See Acts xxviii. 22, 

Ibid. ὁ ὑπομείνας. Olearius thinks this 
means, He that shall survive to the destruction 
of Jerusalem, shall be provided with means of 
escape. For τέλος, vid. xxiv. 6, 

23. τελέσητε. Raphel and Krebsius say 


24 


a Lu. wi. 40; Τοῦ. 
Joh. xiii. 163 ε 
et xv. 20 

a mii. 24; 
Mar. ili. 32; 
Lu. xi. 15. 


ETAITEAION 
υΟὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος 24 


ὑπὲρ τὸν κύριον αὐτοῦ. ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ 25 
διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. "εἰ τὸν οἶκο- 
δεσπότην Βεελζεβοὺλ ἐκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς 


[Κεφ. 10. 


y Mar.iv.22; αὐτοῦ; Μὴ οὖν φοβηθῆτε αὐτούς" οὐδὲν γάρ ἐστι κεκαλυμ- 26 


Lu. viii 17; 
wt xii, 3. 


μένον, ὃ οὐκ ἀποκαλυφθήσεται: καὶ κρυπτὸν, ὃ ov γνωσθήσεται. 


ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί" καὶ ὃ εἰς τὸ οὖς 27 
ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. καὶ μὴ φοβηθῆτε ἀπὸ τῶν 38 
ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀπο- 
κτεῖναι' φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ 
A > 3 , > A , a > 

σῶμα ἀπολέσαι ἐν γεέννῃ. Οὐχὶ δύο στρουθία accapiou πω- 29 
λεῖται; καὶ ὃν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ 

᾿ [α χχ 18: πατρὸς ὑμῶν. "ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι 80 


Act.xxvil 34; 
4 Sam. xiv. 


11. ae) 
= Mar. viil. φέρετε UME: 


ἠριθμημέναι εἰσί. μὴ οὖν φοβηθῆτε' πολλῶν στρουθίων δια- 31 
"Πᾶς οὗν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν 82 


34; 1.0. χ. τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πα- 


26; οἱ χι!. Ν; , 


Τί." 12; TPOS μου τοῦ ἐν οὐρανοῖς. ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν 83 


Apve. ih. 5. 


b Lu.xil. 49, μου τοῦ ἐν οὐρανοῖς. 
δι, ἄς, 


“ ᾽ ’ 3 4 9 \ 3 Ἁ » 
τῶν ἀνθρώπων, ἀρνήσομαι αὐτὸν κἀγὼ ἔμπροσθ 


εν τοῦ πατρός 


>My νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην 84 


τις ate ἐπὶ τὴν γῆν" οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. “ἦλθον 35 
γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ, καὶ θυγατέρα 


ἀ Lua. xiv.26. 
e xvi. 24; 
Mar. viii. 34; 4 
Lu. ix. 33. 7) 
f xvi. 23; 
Mar. viii. 85; 
Lu. ix. 34; 
at xvil. 88; 
Joh. xii. 25. 


that this verb means peragrare. '‘Exwepalvew 
has the eame sense in Xen. Hellen. iv. 5. 8. 
We might say in English, you will not finish the 
cities. The coming of the Son of man way mean 
the destruction of Jerusalem, as in c. xxiv. 
which happened A.D. 72, at which time the 
gospel had not been preached in all the cities 
of Judea. But the passage may have a se- 
condary meaning, that the Jews will not be con- 
verted to Christianity till the end of the world. 
See Rom. xi. 25. Our Saviour means to say, 
You may reconcile it to yourselves to flee from one 
city to another, because you will have an oppor- 
tunity of preaching the gospel in the city to which 
you flee. 

24. You must expect this persecution, be- 
cause the disciple must not hope to be better 
treated than his master. 

25.'The disciple should be well contented if 
he is not treated worse than his master. 

25. BeeAfeBovA. This was an idol worship- 

ed at Ekron; 2 Kings i. 3. 535} bys, See 
olfius. - 

27. eis τὸ ods. Lightfoot says that this is an 
allusion to the custom in the synagegues, where 


KATA τῆς μητρὸς αὐτῆς, Kal νύμφην κατὰ τῆς πενθερᾶς αὐτῆς" 
καὶ ἐχθροὶ τοῦ ἀνθρώπου, οἱ οἰκιακοὶ αὐτοῦ. *'O φιλῶν πατέρα 36 
, e Q ) ὲ > ν ” ᾿ Se a γι 
μητέρα ὑπὲρ ἐμέ, οὐκ ἔστι μου ἄξιος" καὶ ὁ φιλῶν υἱὸν ἢ 
θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μον ἄξιος" “καὶ ὃς οὐ λαμβάνει 33 
τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου 
Ν f ς e Ἁ \ A) 9 [ον » 4 > 4 Ὁ \ ς bd 
ἄξιος. [ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν" καὶ ὁ ἀπ- 39 


the reader did not speak out loud, but whis- 
pered in the ear of another person, who ad- 
dressed the people. Ad Matt. iv. 23; et adi 
So also Hammond. 

29. ἀσσαρίον, from the Latin 4s. 

Ihid. ἐπὶ τὴν γῆν. Origen reads εἰς παγίδα. 
vol. i. p. 794. and so apparently did Irenzus, 
ii. 26. 2. ᾿ ᾿ 

Ibid. ἄνεν τοῦ πατρὸς ὑμῶν. So οὔτι ἄνευ 
θεοῦ de γε βουλή. Hom. Od. β΄. 372. 

80. ἠριθμημέναι may mean held in great ac- 
count, like the Latin phrase, in numero habere. 

31. πολλῶν. Markland proposed πολλῷῴ (ad 
Lys. 30. ἸᾺ 600.) which is the reading of some 
MSS. Ickenaer once approved of it, (Schoil. 
ad Luc. xii. 7.) but afterwards changed. 
(Schediasm. p. £62.) 

82, 38. Polybius uses ἀρνηθῆναι ᾧδὴν for to 
deny a knowledge of singing : and ὁμολογεῖν, to 
profess a knowledge of it. iv. 20. 11. 

3+. This is said with reference to the divi- 
sions which Christianity caused in families 
during the first ages. 

37. See Deut. xxxiii. 9. 

39. εὑρών. A person who finds a treasure 


Keg. 10, 11.] KATA MAT@AION. 25 
40 ολέσας THY ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν. ©°O δεχό- ε xvili. 5; 


»" 4 U L . Be 16; 
μενος ὑμᾶς, ἐμὲ Séyerar καὶ ὁ ἐμὲ δεχόμενος, δέχεται τὸν Job. ἄμ, 30. 


41 ἀποστείλαντά pe. ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου, 
μισθὸν προφήτου λήψεται" καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα 
42 δικαίου, μισθὸν δικαίου λήψεται “Kal ὃς ἐὰν ποτίσῃ ἕνα τῶν 
μικρῶν τούτων ποτήριον Ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, " Mer. ἰχ.41; 
> A , . κα 9 A 29 λέ \ \ 9 a 9) 
ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. 


ll 


Καὶ ἐγένετο ὅτε ἐτέλεσεν 6 ᾿Ιησοῦς διατάσσων τοῖς δώδεκα 


μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν 


ταῖς πόλεσιν αὐτῶν. 


2 'Ὁ 4Ε ᾿Ιωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ ' La. vii. 18. 
3 Χριστοῦ, πέμψας δύο τῶν μαθητῶν αὐτοῦ, εἶπεν αὐτῷ, “ Σὺ 


4 εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν ;”’ 


Καὶ ἀποκριθεὶς ὁ 


᾿Ιησοῦς εἶπεν αὐτοῖς, “ Πορευθέντες ἀπαγγείλατε ᾿Ιωάννῃ, ἃ 

δ ἀκούετε καὶ βλέπετε' “τυφλοὶ ἀναβλέπουσι, καὶ χωλοὶ περυ- ἃ Ese. χκχν. 
πατοῦσι' λεπροὶ καθαρίζονται, καὶ κωφοὶ ἀκούουσι' νεκροὶ 

6 ἐγείρονται, καὶ πτωχοὶ εὐωγγελίξονται" καὶ μακάριός ἐστιν, ὃς 

7 ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί." 'Τούτων δὲ πορενομένων, ἤρξατο | La. vii. 34. 
ὁ ᾿Ιησοῦς λέγειν τοῖς ὄχλοις περὶ ᾿Ιωάννου, “Τί ἐξήλθετε εἰς τὴν 

8 ἔρημον θεάσασθαι ; κάλαμον ὑπὸ ἀνέμου σαλευόμενον ; ἀλλὰ 
τί ἐξήλθετε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον ; 
ἰδοὺ, οἱ τὰ μαλακὰ φοροῦντες, ἐν τοῖς οἴκοις τῶν βασιλέων 

9 εἰσίν. ἀλλὰ τί ἐξήλθετε ἰδεῖν ; προφήτην ; ναὶ, λέγω ὑμῖν, καὶ 

10 περισσότερον προφήτον' "οὗτος γάρ ἐστι περὶ οὗ γέγραπται, ὦ Με iii. 1; 


«Ἰδοὺ, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μον πρὸ προσώπου σου, 


δ; et ᾿χὶ. 1. 


Mar. i. 2; 
Lu. vii. 37. 


11 ὃς κατασκευάσει τὴν ὁδόν σον ἔμπροσθέν σον. ᾿Αμὴν λέγω 
ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων ᾿Ιωάννου τοῦ 
βαπτιστοῦ" ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων 


values it very highly; and thus εὑρὼν is used 
for putting a great value upon any thing. So 

0 if a person does not value any thing, he is 
apt to Jose it, and thus ἀπολέσας is used for dis- 
regarding a thing. The immediate application 
is to the first Christians in the time of persecu- 
fon. 

Cuap. XI. 1. τοῦ διδάσκειν. See note at ii. 13. 

2. ἀκούσας. He heard this from his own 
disciples, (Luke vii. 18.) who were perhaps 
jealous of the fame of Jesus. See ix. 14; John 
iv. 1. This may have been the reason of his 
sending them. For the place of his prison vid. 
Mayerus, Ecloga Evangel. ad Dominic. iii. 
Advent. 

5. νεκροὶ ἐγείρονται. No such miracle has 
as yet been recorded by S. Matthew; but the 
widow's son at Nain had been raised. See 
Luke vii. 11—17. 

6. μακάριός κι τ. λ. This may have been 
addressed particularly to John’s disciples, who 
had been jealous of. Jesus. Theophylact ad 
Lue, vii. 23. 


7. “ Κάλαμος ἐπ᾽ ὄχθῃ παραποταμίᾳ πεφυκὼς 
καὶ πρὸς πᾶν τὸ πνέον σαλευόμενος. Lucian. 
Hermotim. It means, Did you go out to see a 
mere nothing ? 

8. “ Hinc etiam κομψὴ illa χλαινὶς καὶ μαλα- 
κοὶ χιτωνίσκοι ab emulis adversariisque probro 
(Demostheni) data.” Aul. Gell. i. 5. 

9. περισσότερον προφήτου. This means a 
prophet and something more: John not only 
foretold, like the other prophets, that the 
Messiah was to come, but he immediately pre- 
ceded him and shewed him to the world. 

10. "180d ἐξαποστέλλω τὸν ἄγγελόν μον, καὶ 
ἐπιβλέψεται ὁδὸν πρὸ προσώπου pov. LXX, 
Matthew, Mark, and Luke exactly agree. 

11. γυναικῶν. tte st tet observes, that by 
this word Jesus excepted himself, because he 
was born of a virgin. 

Ibid. ὁ μικρότερος. Some persons have sup- 
posed our Saviour to mean himself: in which 
case ἐν τῇ β. τῶν οὐρανῶν is connected with 
μείζων ἐστίν. but he who now appears inferior is 
greater than him in the kingdom of heaven. The 


26 


ETAITEAION 


[Κεφ. 11. 


2 Le.xvi.l6. αὐτοῦ ἐστιν. "ἀπὸ δὲ τῶν ἡμερῶν ᾿Ιωάννου τοῦ βαπτιστοῦ δως 12 
ἄρτι, ἡ βασιλεία τῶν οὐρανῶν βιάξεται, καὶ βιασταὶ ἁρπάζουσιν 
αὐτήν. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως ᾿Ιωάννου προ- 18 

ὁ Mal. iv. 5; εφήτευσαν᾽ “καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν ᾿Ηλίας ὁ μέλ- 14 


Lu. ἱ. 17. 
Ῥ κὶϊ!. 9; 


λων ἔρχεσθαι. PG ἔχων ὦτα ἀκούειν, ἀκούετω. «Τίνι δὲ ὅμοι- 16 


Apes. ii. 17. wow τὴν γενεὰν ταύτην ; ὁμοία ἐστὶ παιδαρίοις ἐν ἀγοραῖς 16 


ᾳ Lu. vii. 81. 


καθημένοις, καὶ προσφωνοῦσε τοῖς ἑταίροις αὐτῶν, καὶ λέγου- 17 


ow, Ἡὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε' ἐθρηνήσαμεν ὑμῖν, 
καὶ οὐκ ἐκόψασθε. ἦλθε γὰρ ᾿Ιωάννης μήτε ἐσθίων μήτε πίνων, 18 
καὶ λέγουσι, Δαιμόνιον ἔχει. ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων 19 
καὶ πίνων, καὶ λόγουσιν, ᾿Ιδοὺ, ἄνθρωπος φάγος καὶ οἰνοπότης, 
τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ 


rLu κ᾿ 8| τῶν τέκνων αὐτῆς." 


Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις, ἐν 20 


αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτε οὐ μετενόησαν" 

“ Οὐαί σοι, Χοραζὶν, οὐαί σοι, Βηθσαϊδὰν, ὅτι εἰ ἐν Τύρῳ καὶ 21 

Σιδῶνι ἀγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν 

σάκκῳ καὶ σποδῶ μετενόησαν. πλὴν λέγω ὑμῖν, Τύρῳ καὶ 22 
ὁ Thren.iv.6; Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως, ἢ ὑμῖν. "Καὶ σὺ, 23 


Καπερναοὺμ, ἡ ἕως τοῦ οὐ 


ῦ ὑψωθεῖσα, ἕως δου κατα- 


BiBacOnon ὅτι εἰ ἐν Σοδόμοις ἐγένοντο αἱ δυνάμεις αἱ γενό- 


εχ 18. 


μεναι ἐν σοὶ, ἔμειναν ἂν μέχρι τῆς σήμερον. "πλὴν λέγω ὑμῖν, 24 


ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως, ἣ col.” 
“Lux. 31. "Ep ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν, ““᾿Εξομολο- 25 

γοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπ- 

ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ 


usual construction is, however, the best; ΤᾺ 
meanest preacher of the gospel in the kingdom of 
the Messiah has a greater and more excellent 
Cfice and ministry than he. Clarke. 

12. βιάζεται. Some interpret it actively, fota 
vi se insinuat. See Luke xvi. 16. Erasmus, 
Vitringa. Others explain the passage to mean, 
regno coelorum vis infertur, i. 6. Men endeavour 
with the greatest eagerness to enter the church. 
Hammond, Le Clerc, Wolfius, Krebsius. 

Ibid. βιασταὶ is well explained by Raphel, 
quia in regnum ccelorum irrumpunt Bla τῶν dapi- 
σαίων καὶ τῶν λοιπῶν ᾿Ιουδαίων : or it may 
merely denote the earnestness with which they 
pressed in. (Chemnitius, Olearius.) The whole 
passage seems to mean, that John had begun 
to preach a spiritual religion, encouraging re- 
pentance and holiness, and that many had been 
persuaded by him and by Jesus. 

18. Until the time of John the Baptist every 
thing was prophetical. The prophecies then 
began to be accomplished. 

14. ‘HAlas. Surenhusius quotes the Talmud 
as teaching, “ Eliam venturum non esse ipsam 
Eliz personam, sed alium ei factis similem.”’ 

17. So HEsop, Fab. xxxix. ὅτε ηὔλουν, οὐκ 

εἶσθε. A similar proverb is found in the 
Talmud. Vid. Wolfius. : 


18. μήτε ἄρτον ἐσθίων, μήτε οἶνον πίνων. 
Luke vii. 33. 

19. καὶ ἐδικαιώθη κι τ. A. This is the remark 
of Christ upon the calumnies of those who re- 
jected him: and he means to say, that, though 

is doctrine was despised and not understood 
by the Scribes and Pharisees, yet the wisdom 
of it was acknowledged and proved by those 
who embraced it. The children of wisdom mean 
the publicans and others who flocked to the 
preaching of Christ: for δικαιοῦν in this sense, 
vid. Luke vii. 29, 85; xvi. 15; and for ἀπὸ put 
for ὑπὸ, vid. xvi. 21; xxvii. 9; Mark viii. 31; 
Luke xvii. 25; Acts ii. 22; Rev. xii.6. See 
Wolfius. 

21. Χοραζίν. Some have proposed to read 
χώρα Ziv, country of Zin, because no such place 
as Chorazin is mentioned in any ancient writer. 
See Wolfius, who shews, however, that Χοραῶν 
is the true reading. It is said to be the same 
as Harosheth, Judg. iv. 2. 

Tbhid. Βηθσαϊδὰ, from SY MD domus piscieem, 
It was a town on the lake of Gennesaret: but 
it is doubted whether it is the same as that 
mentioned in Luke ix. 10. 

23. The reading is probably ἢ ἕως τοῦ οὐρα- 
νοῦ ὑψώθης, ἢ des Fou. 

25. ᾿"Ἐξομολογοῦμαι. See note at Luke xxii. 6. 


Κεφ. 11, 12.] 


KATA MATOAION. 


27 


26 νηπίοις. val, ὁ πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν 
27 gov. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου" καὶ οὐδεὶς « xxviii. 18; 


Joh. i. 18; 


ἐπυγινώσκει τὸν υἱὸν, εἰ μὴ ὁ πατήρ' οὐδὲ τὸν πατέρα τὶς ἐπι- ἰμ.85; vi46; 


χ, 1δ; xiii. 3; 


γινώσκει, εἰ μὴ ὁ υἱὸς, καὶ ᾧ ἐὰν βούληται 6 υἱὸς ἀποκαλύψαι. * 18: τὶ 
28 Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ᾿ 
29 ἀναπαύσω ὑμᾶς. Yapate τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, καὶ μάθετε ν Zach. ἰκ.9; 


Philip.ii.7 8; 


am’ ἐμοῦ, ὅτι πρᾷός εἶμε καὶ ταπεινὸς τῇ καρδίᾳ' καὶ εὑρήσετε ser. Ἡ 16. 
80 ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. *6 γὰρ ζυγός μου χρηστὸς, καὶ "1 Job.v. 3. 


τὸ φορτίον μου ἐλαφρόν ἐστιν. 
12 


VEN ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ ᾿Ιησοῦς τοῖς σάββασι διὰ « μει.υ.55: 


Lu. vi. I; 


τῶν σπορίμων' ot δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο Deut. xxii. 
4 τίλλειν στάχυας καὶ ἐσθίειν. οἱ δὲ Φαρισαῖοι ἰδόντες εἶπον * 
αὐτῷ, ““᾿Ιδοὺ, οἱ μαθηταί cov ποιοῦσιν, ὃ οὐκ ἔξεστι ποιεῖν ἐν 
8 σαββάτῳ." Ὃ δὲ εἶπεν αὐτοῖς, “Ove ἀνέγνωτε τί ἐποίησε 
4 Δαβὶδ, ὅτς ἐπείνασεν αὐτὸς καὶ οἱ per αὐτοῦ ; “mas εἰσῆλθεν > 1 Sem. xxi. 


6; Exod. 


els τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, xxv. 30; οἱ 


xxix. 38, 83; 


ods οὐκ ἐξὸν ἣν αὐτῷ φαγεῖν, οὐδὲ τοῖς pet’ αὐτοῦ, εἰ μὴ τοῖς Tas 5: 
δ ἱερεῦσι μόνοις ; °"H οὐκ ἀνέγνωτε ἐν τῷ νόμῳ, ὅτι τοῖς σάβ- το: 
βασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσι, καὶ ἀναί- xxviii. 9. 

6 τιοί εἰσε ; λέγω δὲ ὑμῖν, ὅτι τοῦ ἱεροῦ μείζων ἐστὶν ὧδε. 4 εἰ δὲ « ix. 18; 
7 δγνώκειτε τί ἐστιν, “Ἔλεον θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατε- δ δ 
8 δικάσατε τοὺς ἀναιτίους. κύριος γάρ ἐστι καὶ τοῦ σαββάτου ὁ 


νἱὸς τοῦ ἀνθρώπου. 


9 Καὶ μεταβὰς ἐκεῖθεν, ἦλθεν εἰς τὴν συνωγωγὴν αὐτῶν. ‘kal . Mas. ii. 1; 
” ov, ἄνθρωπος ἣν τὴν χεῖρα ἔχων ξηράν" καὶ ἐπηρώτησαν ete wi 14; 
αὐτὸν, λέγοντες, “Εἰ ἔξεστι τοῖς σάββασι θεραπεύειν ;" va % tiv. 8; 


26. ναὶ, ὅτι. ϑυδαυὰ, ἐξομολογοῦμαι e v. 25. 
Palairet. 

28. πεφορτισμένοι. Laden with the burden 
either of sins or of rites and ceremonies. 

ὕπαρ. XII. 1. διὰ τῶν σπορίμων, along or 
by the side of the corn-felds. Palairet. Or, 
alone the paths through the corn-felds. Wolfius. 

Ibid. ordyvas. Ears of barley. See note at 
Luke vi. 1. 

2. The Pharisees objected, because it was 
the sabbath. It was lawful for persons going 
through a corn-field to pluck the ears, Deut. 
xxiii. 25. but the Talmud expressly forbids it 
on the sabbath. See Lightfoot ad i 

δ. The story is in 1 Sam. xxi. and the com- 
mandment concerning the shew-bread is in 
Levit. xxiv. 5—9, by comparing which two 
places together, it appears that David ate the 
bread on the sabbath. 

4. εἰ μὴ for ἀλλὰ, as in Luke iv. 27; John 
v. 19; 1 Cor. vit. 17; GaLii7; Rev. ix. 4. 

δ. οὖκ ἀνέγνωτε ἐν τῷ νόμῳ. Have ye not 
read in the Law various regulations, which the 

iests are ordered to observe on the sabbath? 

Numb. xxviii. 9. 


Joh. ix. 16; 


6. You will perhaps say that this is not a 
profanation, because done in the temple: but 
I say unto you, that there is here a person greater 
than the temple, and what he permits cannot be 
ἃ profanation. 

7. Ἔλεον. Mercy would have led them to 
consider the hunger of the disciples, rather 
than the prohibition concerning the shew-bread : 
or it may mean, that the disciples were en 
in a work of mercy, and therefore t be 
excused for neglecting a ceremonial o - 
ance. 

8. κύριος γάρ x.7.A. This is connected with 
dvarrfous: the disciples were free from any 
blame, because they were authorized by him 
who had originally given to the sabbath its 
sanctity, and whose will could therefore dis- 
pense with that sanctity. Kal after ἐστι is 
aia eg interpolation. 

9. This was on another sabbath. Luke vi 6. 

10, ἐπηρώτησαν. According to Mark iii. 2, 
and Luke vi. 8, Jesus perceived their thoughts 
without their speaking. For εἰ signifying sum? 
yee ao Luke xiii, 23; xiv. 3; xxii, 49, 67; 

cts 1 Ό. , 


ε Mar. iii. 6; 


Lu. wi. 11; 
Joh. x. 39; 
et xi. 338. 


h fii. 17, 
et xvii. 4; 
Hea. xii, 1. 


i Le. xl. 14. 


bh ix. 34; 
Mar. iii. 32; 
Lu. xi, 15. 


28 ΕΥ̓ΑΓΓΕΛΙΟΝ [Kep. 12. 


κατηγορήσωσιν αὐτοῦ. ‘O δὲ εἶπεν αὐτοῖς, “Tis ἔσται ἐξ 11 
ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο 
τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 
πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου; ὥστε ἔξεστι τοῖς 19 
σάββασι καλῶς ποιεῖν. Τότε λέγει τῷ ἀνθρώπῳ, ““Ἑκτεινον 18 
τὴν χεῖρά σον" καὶ ἐξέτεινε, καὶ ἀποκατεστάθη ὑγιὴς ὡς ἡ 
ἄλλη. &Oi δὲ Φαρισαῖοι συμβούλιον ἔλαβον κατ᾽ αὐτοῦ ἐξελ- 14 
θόντες, ὅπως αὐτὸν ἀπολέσωσιν. ‘O δὲ ᾿Ιησοῦς γνοὺς ἀνεχώ- 15 
ρησεν ἐκεῖθεν: καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ, καὶ ἐθερά- 
πευσεν αὐτοὺς πάντας" καὶ ἐπετίμησεν αὐτοῖς, ἵνα μὴ φανερὸν 16 
αὐτὸν ποιήσωσιν ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ησαΐου τοῦ 17 
προφήτου, λέγοντος, “ἢ ᾿Ιδοὺ, ὁ παῖς μου, ὃν ἡρέτισα' ὁ ἀγα- 13 
πητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή pov’ θήσω τὸ πνεῦμά μον 
ἐπ᾽ αὐτὸν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ: οὐκ ἐρίσει, οὐδὲ 19 
κρανγάσει: οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν 
αὐτοῦ. κάλαμον συντετριμμένον οὐ κατέαξει, καὶ λῖνον τυφό- 20 
μενον οὐ σβέσει: ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. καὶ ἐν τῷ 21 
ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσι." 

'Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός" 22 
καὶ ἐθεράπευσεν αὐτὸν, ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν 
καὶ βλέπειν. καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, “Μήτι 23 
οὗτός ἐστιν ὁ υἱὸς Δαβίδ ;” *Oi δὲ Φαρισαῖοι ἀκούσαντες εἶπον, 24 
“Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν τῶ Βεελζεβοὺλ 
ἄρχοντι τῶν δαιμονίων." Εἰδὼς δὲ ὁ ᾿Ιησοῦς τὰς ἐνθυμήσεις 25 
αὐτῶν, εἶπεν αὐτοῖς, “ Πᾶσα βασιλεία μερισθεῖσα καθ᾽ ἑαυτῆς 
ἐρημοῦται' καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ᾽ ἑαυτῆς οὐ 
σταθήσεται. καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ᾽ ἑαυ- 26 
τὸν ἐμερίσθη: πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ ; καὶ εἰ 27 
ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι 
ἐκβάλλουσι ; διὰ τοῦτο αὐτοὶ ὑμῶν ἔσοντα: κριταί. εἰ δὲ ἐγὼ ἐν 2 
πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ 


11, According to the Talmud, if a beast fell 
into a pit of water on the sabbath, cushions 
might be put under him by which he might 
get out; or food might be given him to sup- 
port life. Sce Reland. Antig. Ileb, p. 484. 

15. ὄχλοι πολλοί. Sce Mark iii. 7, 8. 

18. This quotation agrecs nearly with the 
Hebrew, but not at all with the LXX. See 
note at jii. 17. 

Ibid. κρίσιν seems to mean the gospel dispen- 
sation. Hammond, Wolfius. So also in ver. 20. 

20. He will neither be severe to the contrite 
sinner, nor try to extinguish the smallest spark 
of piety. 

bid. Sas ἂν ἐκβάλῃ els νῖκος τὴν κρίσιν, 
usque dum causam, de qua disceptatur, obtinuerit, 
atque adeo ex illo certamine victor discesserit. 
Krebsius. But sce the meaning of κρίσιν in 
ver. 18. 


23. ὃ vids Δαβίδ; They meant by this, Js he 
not the Messiah? 

24. It appears from the next verse, that the 
Pharisees did not say this in the hearing of 
Jesus. Mark, iii. 22, mentions the Scribes from 
Jerusalem. 

25. πᾶσα --- ov. When πᾶς is followed by, 
or follows the negative, with other words inter- 
vening, it is equivalent to οὐδείς. See xxiv. 22; 
Mark xiii. 20; Luke i. 37; xiv. 33. 

27. There were Jews who professed to cast 
out devils: see vii. 22; Acts xix. 13. Our 
Saviour asked why these persons were not ac- 
cused, as well as himself, of casting out devils 
by Beelzebub; but since they were not, the 
Pharisees were convicted of partiality and pre- 
judice. 

28. ἔφθασεν κ. τ. A. The kingdom of Gol is 
come before you are aware of it. 


Κεφ. 12.] 


KATA ΜΑΤΘΑΙΟΝ. 


29 


29 βασιλεία τοῦ Θεοῦ. ἣ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν 
τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον 
80 δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει ; ‘O μὴ 
ὧν μετ᾽ ἐμοῦ, κατ᾽ ἐμοῦ ἐστι’ καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ, 
81 σκορπίζει. ‘Aid τοῦτο λέγω ὑμῖν, Πᾶσα ἁμαρτία καὶ βλασ- 1 Mar. ii 


φημία ἀφεθήσεται τοῖς ἀνθρώποις' 


. 39; 
ἡ δὲ τοῦ Πνεύματος βλασ- τα. xii. 10; 


8) φημία οὐκ ἀφεθήσεται τοῖς ἀνθρώποις. καὶ ὃς ἂν εἴπῃ λόγον hgh πο 
κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ ὃς δ᾽ ἂν εἴπῃ ** * 
κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν 

88 τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι. πιἢἦ ποιήσατε τὸ δένδρον ® vil. 11. 


fe) ’ A o 
καλὸν, καὶ τὸν καρπὸν αὐτοῦ καλὸν, ἣ ποιήσατε τὸ δένδρον 


La. vi. 43,44. 


ry A Lal Ἁ 
σαπρὸν, καὶ τὸν καρπὸν αὐτοῦ σαπρόν" ἐκ γὰρ τοῦ καρποῦ TO 
84 δένδρον γινώσκεται. "Γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ » iit. 7: 


et xxiii. 38. 


λαλεῖν, πονηροὶ ὄντες ; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας Lo. vi. 45. 
85 τὸ στόμα λαλεῖ. ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ 
τῆς καρδίας ἐκβάλλει τὰ ἀγαθά" καὶ ὁ πονηρὸς ἄνθρωπος ἐκ 
36 τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά. λέγω δὲ ὑμῖω, ὅτι πᾶν 
ῥῆμα ἀργὸν, ὃ ἐὰν λαλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ 
81 αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως. ἐκ γὰρ τῶν λόγων σου δικαιω- 
θήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.᾽ 
88 °Tore ἀπεκρίθησών τινες τῶν γραμματέων καὶ Φαρισαίων, ° πτὶ.1; 


Mar. viii. 11; 


89 λέγοντες, “ Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν." ‘“O de Lu. αἱ, 18, 
ἀποκριθεὶς εἶπεν αὐτοῖς, “Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον 1 Gor. i. 33. 
ἐπιζητεῖῖ καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον 


80. Ὁ μὴ ὧν μετ᾽ ἐμοῦ, κατ᾽ ἐμοῦ ἐστι. This 
is meant as ἃ general assertion, and applied by 
Jesus to himself: if I do not promote the king- 
dom of Satan, (which you see that I do not,) I 
must be against it, Grotius, Raphel. It does 
not therefore contradict Mark ix. 40, which is 
of special application to the immediate case. 

81. ἀφεθήσεται. Pardon may be obtained for 
every sin, if the sinner will repent and have 
faith in the death of Christ. 

Ibid. ἡ τοῦ Πν. BAacgnula. This is in al- 
lusion to the Jews attributing our Saviour’s 
miracles to evil spirits, whereas they were 
worked ἐν πνεύματι Θεοῦ. (v. 28.) So long as 
they held such thoughts of Jesus, they could 
not have faith in his atonement; and without 
such faith they could not be forgiven. 

82. ἀφεθήσεται αὑτῷ. i. 6. he may be forgiven, 
if he afterwards. believes in Christ: but who- 
ever continues to deny Jesus to be Christ, and 
consequently to deny his atonement, cannot be 
forgiven. There is no difficulty in this passage, 
if we consider that this blasphemy of the Jews 
was virtually a denial of Christ’s atonement. 

Ibid. οὔτε ἐν τούτῳ x. 7. A. This was a 
phrase with the Jews to express that a thing 
should never be done. See Hackspanius. For 
the meaning of αἰὼν see Titus i. 2. 

83. Our Saviour says thie with reference to 
himeelf and his own works: either speak of the 


tree as good, and its fruit as good; or speak of 
the tree and its fruit as both being evil. Itisa 
dilemma, in which he places the Jews. Theo- 
phylact, Beza, Schmidius, Raphel, Palairet. 

35. Casaubon points out the addition of the 
article before ἀγαθὰ, and not before πονηρά. 
The good man has evil thoughts, but he singles 
out the good: the bad man has nothing but 
evil thoughts to put forth. The words τῆς 
καρδίας appear to be interpolated. 

36. ἀργόν, So Pythagoras apud Stobeum 
xxxiv. 11. αἱρετώτερόν σοι ἔστω λίθον εἰκῇ 
βάλλειν, Ὦἣ λόγον ἀργόν. The Jewish phrase 
was CYOOS COND. It seems to mean ἃ 
thoughtless, inconsiderate expression: and if 
words thus spoken are wicked or mischievous, 
the speaker of them will be called to account 
at the day of judgment. 

37. For your words, as well as your actions, 
will help to decide the sentence which is passed 
upon you. 

38. σημεῖον, i. 6. ἐκ τοῦ οὐρανοῦ, as in xvi. 1. 

89, You ask for some visible miraculous 
sign, which may convince you; but I will not 
gratify you: and yet there is one more sign 
which you will see, and of which the history of 
Jonas was a type: you shall see me rise again 
to life, after having been part of three days in 
the grave. 


80 ETAITEAION [Keg. 12, 18. 


pJon.i.17. Ιωνᾶ τοῦ προφήτου. Ῥὥσπερ yap ἦν ᾿Ιωνᾶς ev τῇ κοιλίᾳ τοῦ 40 
κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσταε ὁ υἱὸς τοῦ 
ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 

4 Lu. xi. 88; 1” Avdpes Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς 41 

Jon. th. δ... ναύτης, καὶ κατακρινοῦσιν αὐτήν' ὅτι μετενόησαν εἰς τὸ κή- 

r1Reg.x.1; ρύγμα Iva: καὶ ἰδοὺ, πλεῖον ᾿Ιωνᾶ ὧδε. ᾿βασίλεσσα νότον 42 

ihe rie ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατα- 
κρινεῖ αὐτήν Ste ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν 

ὁ Τα. αἱ. 24. σοφίαν Σολομῶντος" καὶ ἰδοὺ, πλεῖον Σολομῶντος ὧδε. *”Oray 48 
δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται 
δι’ ἀνύδρων τόπων, ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. τότε 44 
λέγει, ᾿Επιστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον καὶ ἐλθὸν 

ει Pei. εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον. ἰτότε 45 


La. κὶ, 81. 


ate 4; πορεύεται καὶ παραλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα 

etx.26. πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ: καὶ γίνεται 
τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. οὕτως 
ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ. 

« Μεγμιδι; ἢ Ἔτι δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ, ἡ μήτηρ καὶ οἱ 46 


Ἔν ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω, ξητοῦντες αὐτῷ λαλῆσαι. εἶπε 47 
δέ τις αὐτῷ, ““᾿Ιδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί cov ἔξω ἑστή- 
κασι, ζητοῦντές σοι λαλῆσαι." Ὃ δὲ ἀποκριθεὶς εἶπε τῷ εἰπόντι 48 
αὐτῷ, “Τίς ἐστιν ἡ μήτηρ μου; καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; 
Καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ, εἶπεν, 49 
“᾿δοὺ, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. Sorts γὰρ ἂν ποιήσῃ 50 
τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς 

καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.» 

sMar.iv. * EN δὲ τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ ᾿Ιησοῦς ἀπὸ τῆς οἰκίας, 13 

etn tee, ἐκάθητο παρὰ τὴν θάλασσαν" καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι 2 

πολλοὶ, ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι" καὶ πᾶς 

ὁ ὄχλος ἐπὶ τὸν αὐγιαλὸν εἱστήκει. καὶ ἐλάλησεν αὐτοῖς πολλὰ 8 

ἐν παραβολαῖς, λέγων, “dou, ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 

καὶ ἐν τῷ σπείρειν αὐτὸν, ἃ μὲν ἔπεσε παρὰ τὴν ὁδόν" καὶ ἦλθε 4 

τὰ πετεινὰ, καὶ κατέφαγεν αὐτά. ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πε- 5 


40. κήτους. See Lipenius, Thes. Theol. Philot. 
tom. i. p. 987. and Wolfius. 

Ibid. ἐν τῇ καρδίᾳ τῆς γῆς merely means the 
grave. Hac y dear Capellus, Wolfius. 

Ibid. Our Saviour was in the grave only 
two nights and part of three days. Compare 
Esther iv. 16, and v. 1. For this phrase 
meaning part of three days, see Pearce, New- 
come, Wolfius. 

42. βασίλισσα νότον. Josephus calls this 

ueen Nicaule, meaning apparently Nitocris. 
Antig. viii. 6.2.) The Abyssinians call her 
Maqueda, Nicolaa, and Belkis. Josephus 
makes her queen of Egypt and Ethiopia, (ibid. 
δ.) and says that the capital of the kings of 
Ethiopia was Seba, which Cambyses called 


lin 


Meroe. (ibid. ii. 10.2.) Many of the ancients, 
who spoke of Ethiopia, meant Arabia, or the 
country on the Indian Ocean. 

43—45. This is said with reference to the 
obstinacy of the Jews in rejecting Jesus; and 
he quotes the case of an evil spirit on account of 
the conversation in ver. 24, &c. Our Saviour’s 
preaching had driven out many evil spirits 
from the people, such as ignorance, malice, &c. 
&c.: but they returned, and found a welcome 
reception among the Jews. 

48. ἀνύδρων. Psellus says of devils, τοῖς + 
μυχαιτάτοις τόκοις συνδιαιτώμενα, ψνχροῖς ἐσχ' 
τως καὶ ἀνίκμοις οὖσι, κι τι A. (De Operat. 
Demon. p. 53. ed. 1615.) 

44. σχολάζοντα, unoccupied. 


Κεφ. 13.] KATA MAT@AION. 91 


τρώδη, ὅπου οὐκ εἶχε γῆν πολλήν" καὶ εὐθέως ἐξανέτειλε, διὰ 
ὁ τὸ μὴ ἔχειν βάθος γῆς" ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη, 
7 καὶ διὰ τὸ μὴ ἔχειν ῥίζαν, ἐξηράνθη. ἄλλα δὲ ἔπεσεν ἐπὶ τὰς 
8 ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι, καὶ ἀπέπνιξαν αὐτά. ἄλλα 
δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν, καὶ ἐδίδου καρπὸν, ὃ μὲν ἑκα- 
9 τὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. Υὁ ἔχων ὦτα ἀκούειν, ἀκου- 7 xi. 15. 
10 €rw.”” Kat προσέλθόντες οἱ μαθηταὶ εἶπον αὐτῷ, “ Διατί ἐν 
11 παραβολαῖς λαλεῖς αὐτοῖς ;᾽ “Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, " xvi. 17; 
““50τι ὑμῖν δέδοται γνῶναε τὰ μυστήρια τῆς βασιλείας τῶν ares 
12 οὐρανῶν, ἐκείνοις δὲ od δέδοται' ὅστις yap ὄχει, δοθήσεται = ary. 30. 
εὐτῷ, καὶ mepraceOicetis ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει, τα. vii. 18; 
18 ἀρθήσεται ἀπ᾽ αὐτοῦ. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, *™™ ** 
ὅτι βλέποντες οὐ βλόπουσι, καὶ ἀκούοντος οὐκ ἀκούουσιν, οὐδὲ 
14 συνιοῦσι. καὶ ἀναπληροῦται én’ αὐτοῖς ἡ προφητεία ᾿Η σαΐου, » Ess. vi. 9; 
ἡ λέγουσα, “᾿Ακοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε" καὶ βλέποντες a 12: 
15 €, καὶ ov μὴ ἴδητε. ὄταχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τού- ον. Rl. (0; 
του, καὶ τοῖς ὠσὶ βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐ- 36: Rom. 
κάμμυσαν' μήποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, ὁ 
καὶ τῇ καρδίᾳ συνῶσει, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. 
165 "Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτε βλέπουσι" καὶ τὰ ὦτα ¢ wi. 17; 
17 ὑμῶν, ὅτι ἀκούει. ἀμὴν γὰρ λέγω ὑμῖν, ὅτι πολλοὶ προφῆται καὶ τ ἦα 
δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον" καὶ ἀκοῦσαι 
18 ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. ““Tyels οὖν ἀκούσατε τὴν παρα- 4 Max. iv. 
19 βολὴν τοῦ σπείροντος. Παντὸς ἀκούοντος τὸν λόγον τῆς βασι- Le ἔπι νι, 
λείας καὶ μὴ συνιέντος, ἔρχεται 6 πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρ- *°- 
μένον ἐν τῇ καρδίᾳ αὐτοῦ" οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 
20 Ὁ δὲ ἐπὶ τὰ πεϊρώδη σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, 
41 καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν" οὐκ ὄχει δὲ ῥίζαν ἐν 
ἑαυτῷ, ἀλλὰ πρόσκαιρός ἐστι" γενομένης δὲ θλίψεως ἢ διωγμοῦ 
22 διὰ τὸν λόγον, εὐθὺς σκανδαλίζεται. Ὃ δὲ εἰς tas ἀκάνθας 
σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ 
αἰῶνος τούτου καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, 
48 καὶ ἄκαρπος γίνεται. ‘O δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, 
οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιῶν' ὃς δὴ καρποφορεῖ, 


καὶ ποιεῖ ὁ μὲν ἑκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα. 


«παρ. XIII. 7. ἀπέπνιξαν. Compare Xe- 
τῆ pr eon. ο. 17. § 12. καὶ ὕλη δὲ πολλάκις 
ὑπὸ τῶν ὑδάτων δήπου συνεξορμᾷ τῷ σίτῳ, καὶ 
παρέχει πνειγμὸν αὐτῷ. Again, τί, ἣν ὕλη πνίγῃ 
συνεξορμῶσα τῷ σίτῳ; § 14. 

10. οἱ μαθηταί. Mark says that the multi- 
tude, as well as the disciples, asked this. 

PF ὃ ἔχει. Luke writes ὃ δοκεῖ ἔχειν. viii. 
18. Demosthenes quotes the proverb, ὁρῶ 
τας μὴ δρᾶν καὶ ἔγϑι παθαι μὴ hashes. Cont. 
4ristogit. [. p. 191. Βλέποντες here may allude 
to the people seeing the miracles, and ἀκούοντες 


to their hearing the preaching of Jesus. 

14. Beside Isaiah vi. 9, see Jer. v. 21; 
Ezek. xii, 2. 

17. ἐπεθύμησαν. This seems to allude to the 
patriarchs and prophets looking forward to the 
time of Christ. John viii. 56. 

19. Παντὸς here signifies any one, as in xviii. 
1 


9. 

Ibid. ὁ παρὰ τὴν ὁδὸν σπαρείς. This is not 
quite a correct expression: it should rather be 
ὁ δεχόμενος τὸ παρὰ τὴν ὁδὸν σπαρέν, and so in 
the other instances. Σπέρμα is put for those 
receiving the seed in ver. 38. 


32 ETAITEAION (Keg. 18. 


“AdAnv παραβολὴν παρέθηκεν αὐτοῖς, λέγων, “᾿ΩὩμοιώθη ἡ 34 

βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα ἐν τῷ 
ὠγρῷ αὐτοῦ: ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους, ἦλθεν αὐτοῦ ὁ 2% 
ἐχθρὸς καὶ ἔσπειρε ξιζάνια ἀνὰ μέσον τοῦ σίτου, καὶ ἀπῆλθεν. 
ὅτε δὲ ἐβλάστησεν ὁ χόρτος, καὶ καρπὸν ἐποίησε, τότε ἐφάνη 38 
καὶ τὰ ζιζάνια. προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου 27 
εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; 
πόθεν οὖν ἔχει τὰ ζιζάνια ; Ο δὲ ἔφη αὐτοῖς, ᾿Εχθρὸς ἄνθρωπος 28 
τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι εἶπον αὐτῷ, Θέλεις οὖν ἀπελθόντες 
συλλέξωμεν αὐτά; ὋὉ δὲ ἔφη, Οὔ μήποτε συλλέγοντες τὰ 39 

in ξιζάνια, ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον. "ἄφετε συναυξάνεσθαι 80 
ἀμφότερα μέχρι τοῦ θερισμοῦ' καὶ ἐν τῷ καιρῷ τοῦ θερισμοῦ 
ἐρῶ τοῖς θερισταῖς, Συλλέξατε πρῶτον τὰ ξιζάνια, καὶ δήσατε 
αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά' τὸν δὲ σῖτον συνα- 
γώγετε εἰς τὴν ἀποθήκην pov.” 

"Μανν δ, "ἄλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων, “᾿Ομοία ἐστὶν a1 

Semmens ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος 
ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ' ὃ μικρότερον μέν ἐστι πάντων τῶν 82 
σπερμάτων" ὅταν δὲ αὐξηθῇ, μεῖζον τῶν λαχάνων ἐστὶ, καὶ γί- 
νεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ κατα- 
σκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.᾽" 

gLo.xii.20. 8” ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς, “‘Opoia ἐστὶν ἡ βασι- 33 
λεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου 
σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. 

h Mar. iv. "Ταῦτα πάντα ἐλάλησεν ὁ ᾿Ιησοῦς ἐν παραβολαῖς τοῖς 34 

δ. ByAous, καὶ χωρὶς παραβολῆς οὐκ ἐλάλει αὐτοῖς: ὅπως πληρωθῇ 85 

IPvlanvill.2. τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος, “"᾿Ανοίξω ἐν παραβολαῖς 
τὸ στόμα pou’ ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμον. 

Τότε ἀφεὶς τοὺς ὄχλους, ἦλθεν εἰς τὴν οἰκίαν ὁ ᾿Ιησοῦς" καὶ 36 

προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, “ Φράσον ἡμῖν 
τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. ‘O δὲ ἀποκριθεὶς 37 
εἶπεν αὐτοῖς, “"O σπείρων τὸ καλὸν σπέρμα, ἔστιν ὁ υἱὸς τοῦ 
ἀνθρώπον' ὁ δὲ ἀγρὸς, ἔστιν ὁ κόσμος" τὸ δὲ καλὸν σπέρμα, 88 
οὗτοί εἰσιν οἱ viol τῆς βασιλείας" τὰ δὲ ζιζάνια, εἰσὶν οἱ υἱοὶ τοῦ 

k Gon.tii.15; πονηροῦ" *6 δὲ ἐχθρὸς ὁ σπείρας αὐτὰ, ἔστιν ὁ διάβολος" ‘6 δὲ 89 

A vit 10, θερισμὸς, συντέλεια τοῦ αἰῶνός ἐστιν" οἱ δὲ θερισταὶ, ὥγγελοί 

ie Ἢ is εἰσιν. ὥσπερ οὖν συλλέγεται τὰ ζιζάνια, καὶ πυρὶ κατακαίεται, 40 

15; Joel. iil, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. ἀποστελεῖ ὁ 41 

ἴω υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ 


24. “AdAnv παραβολήν. All these parables make an epha. 
relate to the progress of the gospel. See note 35. Φθέγξομαι προβλήματα ἀπ᾽ ἀρχῆς. LXX. 


δῖ ν. 19. The prophet was Asaph, who, in 2 Chron. xxix. 
88, Σάτον ἃ AND, unde Syrum NAND sesqui- 80, is called Asaph the seer. 
ge 


modium. Olearius. Three of these measures 88. viol. See note at 2 Thess. ii. 3. 


Κεφ. 13.] 


KATA MAT@AION. 


33 


τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας 
42 τὴν ἀνομίαν, "" καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός" = vill. 12. 
48 ἐκεῖ ἔστας ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. "τότε οἱ Sept? 
δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος, ἐν τῇ βασιλείᾳ τοῦ πατρὸς. 
αὐτῶν. ‘O ἔχων ὦτα ἀκούειν, ἀκούετω. 
“4. “Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ 
κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψε: καὶ ἀπὸ 
τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πάντα ὅσα ἔχει πωλεῖ, καὶ ἀγο- 


ράζει τὸν ἀγρὸν ἐκεῖνον. 


45 “Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμ- 
46 πόρῳ, ζητοῦντι καλοὺς μαργαρίτας" ὃς εὑρὼν ἕνα πολύτιμον 
μαργαρίτην, ἀπελθὼν πέπρακε πάντα ὅσα εἶχε, καὶ ἠγόρασεν 


QuTOv. 


4 “ Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σωγήνῃ βλη- 
θείσῃ εἰς τὴν θάλασσαν, καὶ ἐκ παντὸς γένους συνωγωγούσῃ" 

48 ἣν, ὅτε ἐπληρώθη, ἀναβιβάσαντες ἐπὶ τὸν αὐγιαλὸν, καὶ καθί- 
σαντες, συνέλεξαν τὰ καλὰ εἰς ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω ἔβα- 

49 λον. οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος" ἐξελεύσονται οἷ ° xxv. 82. 
ἄγγελοι, καὶ ἀφοριοῦσι τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων, 


60 Ῥκαὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός" ἐκεῖ ἔσται ὁ » ver. 43. 


δ1 κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων." Aéye αὐτοῖς ὁ ᾿Ιησοῦς, 
δ “ Σνυνήκατε ταῦτα πάντα ;᾽" Aéyovow αὐτῷ, “ Ναὶ, κύριε." ‘O 


δὲ εἶπεν αὐτοῖς, “ Διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς εἰς 
τὴν βασιλείαν τῶν οὐρανῶν, ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ, 
ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά." 
68 Kal ἐγένετο ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τὰς παραβολὰς ταύτας, 
54 μετῆρεν ἐκεῖθεν" «καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ, ἐδίδασκεν « Mar. vi.1; 


αὐτοὺς ἐν τῇ συνωγωγῇ αὐτῶν, ὥστε ἐκπλήττεσθαι αὐτοὺς καὶ ᾿ 


a. iv. 16. 


55 λέγειν, “ Πόθεν τούτῳ ἡ σοφία αὕτη καὶ ai δυνάμεις ; τοὐχ " xii. 46; 


οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός ; οὐχὶ ἡ μήτηρ αὐτοῦ λέγεται 


Joh. vi. 43. 


Μαριὰμ, καὶ ot ἀδελφοὶ αὐτοῦ ᾿Ιάκωβος καὶ ᾿Ιωσῆς καὶ Σίμων 
δ6 καὶ ᾿Ιούδας ; καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσι ; 


41. πάντα τὰ σκάνδαλα. All those persons 
who are the cause of others committing sin. 
By ζητοῦντι means seeking to purchase. Ra- 

], 

52. Διὰ τοῦτο. If therefore ye really under- 
stand these things, you will remember that 
every preacher of the gospel must be able to 
suit his instruction to all capacities; some- 
times teaching in the old way, sometimes in 
a new. 

55. ἀδελφοί. Theophylact says that they 
were sons of Joseph by the wife of his brother 
Clopas. Perhaps they were cousins of Jesus, 
being sons of Joseph’s brother Clopas. Their 
mother’s name was Mary: compare xxvii. 56; 
Jobn xix. 25. 

Ibid. ᾿Ἰάκωβο-. 


This is certainly the James 


mentioned in Gal. i. 19, and is supposed to 
have been bishop of Jerusalem: (see Acts xii. 
17; xv. 18; xxi. 18;) but probably not the 
same with James the son of Alphzeus, one of the 
twelve. (x. 3.) He was surnamed the Just, and 
was killed A.D. 62, Josephus, Antig. xx. 9. 1. 
Euseb. Hist. Eccles. ii. 1.23. See Luke vi. 16. 


Ibid. Ἰωσῆς. Origen says, that he knew 
nothing concerning Joses and Simon. vol. iii. 
p. 462, 463. 

Ibid. Σίμων. He was made bishop of Jeru- 


salem after James, (Euseb. Hist. Eccles, iii. 11. 
Constit. Apost. vii. 46.) and was martyred in 
the reign of Trajan. Euseb. iii. 32. 

Ibid. Ἰούδας. This seems to be the same 
with Ἰούδας Ἰακώβον, Judas the brother of 
James, mentioned in Luke vi. 16; Acts i. 13. 


84 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 18, 14. 


“ 4 3 A 
. Mar. vi. 4; πόθεν οὖν τούτῳ ταῦτα πάντα ;” "καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 57 


Lu. ἐν. 24; 
Joh. iv. 44. 


ὋὉ δὲ Ἰησοῦς εἶπεν αὐτοῖς, “ Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ 


ὁ Mar. vi. δ. ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ." "Καὶ οὐκ ἐποίη- δ8 
[ 7 A 
σεν ἐκεῖ δυνάμεις πολλὰς, διὰ τὴν ἀπιστίαν αὐτῶν. 


ws Nar. vi.14; 
Lu. ix. 7. 


WEN ἐκείνῳ τῷ καιρῷ ἤκουσεν ‘Hpwdns ὁ τετράρχης τὴν 14 
ἀκοὴν ᾿Ιησοῦ, καὶ εἶπε τοῖς παισὶν αὐτοῦ, “Οὗτός ἐστιν ᾿Ιωάν- 2 
νης ὁ βαπτιστής" αὐτὸς ἠγέρθη 


ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο 


= Mar.vi.l7; αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ. "Ὁ γὰρ ‘Hpwdns κρατήσας 8 

ba. tl 19. τὸν ᾿Ιωάννην, ἔδησεν αὐτὸν καὶ ἔθετο ἐν φυλακῇ, διὰ ᾿Ηρωδιάδα 
τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ. ἔλεγε γὰρ αὐτῷ ὁ 4 

yaxi.26; ᾿Ιωάννης, “ Οὐκ ἔξεστί σοι ἔχειν αὐτήν." Kal θέλων αὐτὸν δ 


Lu. xx. 6. 


ἀποκτεῖναι, ἐφοβήθη τὸν ὄχλον, ὅτι ws προφήτην αὐτὸν εἶχον. 


γενεσίων δὲ ἀγομένων τοῦ Ηρώδου, ὠρχήσατο ἡ θυγάτηρ τῆς 6 
᾿Ηρωδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσε τῷ ᾿Ηρώδῃ" ὅθεν μεθ᾽ ὅρκου 7 
ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. ᾿Η δὲ προβιβασ- 8 
θεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, “ Δός μοι," φησὶν, “ὧδε ἐπὶ πίνακι 

τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ." Καὶ ἐλνπήθη ὁ βασι- 9 
λεὺς, διὰ δὲ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσε 

δοθῆναι καὶ πέμψας ἀπεκεφάλεσε τὸν ᾿Ιωάννην ἐν τῇ φυλακῆ. 10 
καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι, καὶ ἐδόθη τῷ κορασίῳ" 11 


He was therefore one of the twelve; and is 
said to have succeeded his brother Simon as 
bishop of Jerusalem: (Constit. Apost. vii. 46. ) 
but this is doubtful. Origen says it was he who 
wrote the Epistle. vol. iii. p. 463. 

57. ἐσκανδαλίζοντο. he meanness of his 
birth was a stumblingblock in the way of their 
receiving his doctrine, See v. 29. 

Cuar. XIV. 1. It would seem from ver. 12, 
18, that though Matthew does not relate the 
imprisonment of John in the order of time, yet 
his death happened about this period. 

Ibid. ‘H s, son of Herod the Great, who 
killed the innocents. He was called Herod 
Antipas. See note at Luke iii. 1. 

2. This was rather said by other persons 
than i Birr himeelf. See Luke ix. 7. It 
might be doubted whether Herod believed in a 
resurrection. See Mark viii. 15. 

8. ἐν φυλακῇ. He was imprisoned at Ma- 
cherunsg, a fort on the confines of Arabia, (Jose- 
pus, a xviii, 5. 2:) but, according to 

osephus, Herod imprisoned him on account 
of Feeney, and for fear of an insurrec- 
tion, This may be alluded to in ver. 5, and 
Mark vi. 20. 

Ibid. Φιλίππου. The brother of Herod An- 
tipas is called Herod by Josephus: his name 
was probably Herod Philip. (See Krebsius.) 
a says, that, according to some accounts, 

ilip was dead when his brother took his wife; 
but he rather conceived him to be alive. (vol. 
ii, p. 470, 471.) So says Lightfoot ad i; and 
""᾿ is confirmed by Josephus. Herod Antipas 


ut away his own wife, daughter of Aretas, 

ing of bia Petreea; for which Aretas made 
war against him, and totally defeated him. He 
and his wife Herodias were afterwards banished 
to Lyons. Some have thought that this Phili 
was not the tetrarch, but another son of H 
called Philip. See Wolfius. 

4. Οὐκ ἔξεστι. Josephus condemns Arche- 
laus for marrying his brother’s widow, by whom 
his brother had had children, ἀπώμοτον ὃν ᾿Ιου- 
Balois γαμετὰς ἀδελφῶν ἄγεσθαι. Antig. xvii. 
13.1. The command in Deut. xxv. 5, only 
extended to the case of eldest sons dying with- 
out children. 

6. γενεσίων. Some have understood this of 
the celebration of Herod’s accession to the 
throne: (Heinsius, Relandus:) but it probably 
meant his birthday. A distinction has been 
made between γενέσια and γενέθλια, but ap- 
parently without reason. We should probably 
read γενομένων. 

Ibid. θυγάτηρ. Her name was Salome. 
Josephus, Antig. xviii. 5. 4.) There is a tra- 
ition that she met with a miserable death. 

8. προβιβασθεῖσα. Our version says, being 
before instructed: but perhaps it only means, 
being put forward. See Acts xix. 33. 

9. ὁ βασιλεύς. See note at ii. 22. 

11. Lightfoot supposes that Herod was at 
Tiberias when he issued this order, and that 
the distance from thence to Machzruns would 
require a journey of two days. ad i. Hence 
some have doubted Machzeruns being the place. 
See Wolfius. 


Κεφ. 11. 


KATA ΜΑΤΘΑΙ͂ΟΝ. 


35 


12 καὶ ἤνεγκε TH μητρὶ αὐτῆς. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ 
ἦραν τὸ σῶμα, καὶ ἔθαψαν αὐτό: καὶ ἐλθόντες ἀπήγγειλαν τῷ 


18 Inoov. "καὶ ἀκούσας ὁ ᾿Ιησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν roi 
> 39Ns \ 3 4 e > UA 

κατ᾽ ἰδίαν. καὶ ἀκούσαντες οἱ ὄχλοι NKONOV= Job. vi. 3. 

θησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. 


εἰς ἔρημον τόπον 


2 Mar.vi. 32; 
Lu. ix. 10; 


14 ΚΚαὶ ἐξελθὼν ὁ ᾿Ιησοῦς εἶδε πολὺν ὄχλον, καὶ ἐσπλαγχνίσθ 


15 ἐπ᾽ αὐτοὺς, καὶ ἐθεράπευσε τοὺς ἀρρώστους αὐτῶν. 
δὲ γενομένης, προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, ri oe 


a ᾿Ἐρημός ἐστιν ὁ τόπος, καὶ 4 ὥρα ἤδη παρῆλθεν" ἀπόλυσον 
τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας, ἀγοράσωσιν ἑαντοῖς 


16 βρώματα." 


17 ἀπελθεῖν δότε αὐτοῖς ὑμεῖς φαγεῖν.᾽" 
18 “ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας." 


ὋὉ δὲ Ἰησοῦς εἶπεν αὐτοῖς, “ Οὐ χρείαν ἔ ἔχουσιν 


Οἱ δὲ λέγουσιν αὐτῷ, 
Ὃ δὲ 


19 εἶπε, “Φέρετέ μοι αὐτοὺς ὧδε." ὃ Καὶ κελεύσας τοὺς ὄχλους ν xv. 36; 
ἀνακλιθῆναι ἐπὶ τοὺς χόρτους, καὶ λαβὼν τοὺς πέντε ἄρτους 
καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν, εὐλόγησε" καὶ 
κλάσας ἔδωκε τοῖς μαθηταῖς τοὺς ἄρτου», οἱ δὲ μαθηταὶ τοῖς 

20 ὄχλοις. καὶ ἔφαγον πάντες, καὶ ἐχορτάσθησαν' καὶ ἦραν τὸ 

31 περισσεῦον τῶν κλασμάτων, δώδεκα κοφίνους πλήρεις. οἱ δὲ 
ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι, χωρὶς γυναικῶν καὶ 


22 παιδίων. 


Καὶ εὐθέως ἠνάγκασεν ὁ ᾿Ιησοῦς τοὺς μαθητὰς αὐτοῦ 


ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ 


23 ἀπολύσῃ τοὺς ὄχλους. “καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ : ae vi 46; 
Ὀψίας δὲ γενομένης, μόνος jy” 


ὄρος κατ᾽ ἰδίαν προσεύξασθαι. 


. 16. 


34 ἐκεῖ. τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν, βασανιζόμενον 
25 ὑπὸ τῶν κυμάτων" ἦν γὰρ ἐναντίος ὁ ἄνεμος: Τετάρτῃ δὲ φυ- 
λακῇ τῆς νυκτὸς ἀπῆλθε πρὸς αὐτοὺς ὁ ᾿Ιησοῦς, περυπατῶν ἐπὶ 


26 τῆς θαλάσσης. καὶ ἱδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν 


θάλασσαν 


περιπατοῦντα, ἐταράχθησαν, λέγοντες, “ Ὅτι φάντασμά ἐστι" 
27 καὶ ἀπὸ τοῦ φόβου ἔκραξαν. εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ 
28 ᾿]ησοῦς, λέγων, “ Θαρσεῖτε" ἐγώ εἶμι, μὴ φοβεῖσθε." ᾿Αποκριθεὶς 


12. τὸ σῶμα. There is good authority for 
reading rd —— αὑτοῦ. 
aap Theophylact says that he was 
sesarea, and his head carried to 
altel 
13. He crossed the sea of Galilee, (John vi. 
(ta and went to a desert place near Bethsaida, 
uke ix. 10.) at the north-east end of the 


“ἢ πεζῇ. They therefore went round the 
pee of the lake, and crossed the Jordan 
iberias. Πεΐῇ does not mean literally on 
foot, but by land. 

14. ἐπ᾿ αὐτούς. The true reading seems to 

be ἐπ᾽ αὐτοῖς. 
15. ᾿Οψίας γενομένης. This phrase is re- 
aah but in a different sense, in ver. 23. 
or its meaning in this place, see Mark vi. 35; 


Luke ix. 12. The Rabbis reckoned two even- 
ings, the first at three, the second at sun- 
set. 

17. Ol δὲ Aéyovow. It was Andrew who 
said this. John vi. 8. 

22. εὐθέως. Because he knew that the mukti- 
tude had thoughts of forcing him to declare 
himself a kin John vi. 15. 

Ibid. εἰς τὸ πέραν, to the country οὗ Gen- 
nesaret, near Capernaum. 

25. Terdprn φυλακῇ. The Jews are said to 
have divided the night into only three parts. 
When Matthew wrote, they had probably adopt- 
ed the Roman custom. ebsius. The fourth 
watch was from three to six. 

27. ee εἶμι. This phrase is used in a re- 
markable way in the following places, Mark 
xiv. 62; John viii. 24, 28, 58; xiii. 19. 


Ὁ2 


84 


ΕΥ̓ΑΙΤΕΛΙΟΝ 


[Κεφ. 18, 11. 


Le 29 > 3 “ 
. Mar. vid; πόθεν οὖν τούτῳ ταῦτα πάντα ;” "καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 57 


Lu. iv. 34; 
Joh. iv. 44. 


Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, “ Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ 


le) a Ὁ 93 3 3 
¢ Mar. vi. 5. ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ." Καὶ οὐκ ἐποίη- δ8 
> ’ > aA 
σεν ἐκεῖ δυνάμεις πολλὰς, διὰ THY ἀπιστιαν αὐτῶν. 


ws Mar. vi.14; 


WEN ἐκείνῳ τῷ καιρῷ ἤκουσεν ‘Hpwdns ὁ τετράρχης τὴν 14 


Patent: ᾿ἀκοὴν ᾿Ιησοῦ, καὶ εἶπε Tots παισὶν αὐτοῦ, ““Οὗτός ἐστιν ᾿Ιωάν- 2 
νης ὁ βαπτιστής" αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο 
s Mar.vi.i7; αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ." “Ὁ γὰρ Ἡρώδης κρατήσας 8 
Ln. iti 19... τὸν ᾿Ιωάννην, ἔδησεν αὐτὸν καὶ ἔθετο ἐν φυλακῇ, διὰ Ηρωδιάδα 
τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ. ἔλεγε γὰρ αὐτῷ ὁ 4 
yaxi.26; ᾿Ιωάννης, ““Οὐκ ἔξεστί σοι ἔχειν αὐτήν." Kat θέλων αὐτὸν δ 
tne χα, ὅν ἀποκτεῖναι, ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον. 
γενεσίων δὲ ἀγομένων τοῦ Ηρώδου, ὠρχήσατο ἡ θυγάτηρ τῆς 6 
᾿Ηρωδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσε τῷ Ηρώδῃ" ὅθεν μεθ᾽ ὅρκου 1 
ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. Η δὲ προβιβασ- 8 
θεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, “ Δός μοι," φησὶν, “ ὧδε ἐπὶ πίνακι 


τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ. 


a 33 


Καὶ ἐλυπήθη ὁ βασι- 9 


λεὺς, διὰ δὲ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσε 
δοθῆναι' καὶ πέμψας ἀπεκεφάλεσε τὸν ᾿Ιωάννην ἐν τῇ φνλακῇ. 10 
καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι, καὶ ἐδόθη τῷ κορασίῳ" 11 


He was therefore one of the twelve; and is 
said to have succeeded his brother Simon as 
bishop of Jerusalem: (Constit. Apost. vii. 46.) 
but this is doubtful. Origen says it was he who 
wrote the Epistle. vol. iii. p. 463. 

57. ἐσκανδαλίζοντο. The meanness of his 
birth was a stumblingblock in the way of their 
receiving his doctrine. See v. 29. 

Cuap. XIV. 1. It would seem from ver. 12, 
18, that though Matthew does not relate the 
imprisonment of John in the order of time, yet 
his death happened about this period. 

Ibid. ‘H s, son of Herod the Great, who 
killed the innocents. He was called Herod 
Antipas. See note at Luke iii. 1. 

2. This was rather said by other persons 
than by Herod himself. See Luke ix. 7. It 
might be doubted whether Herod believed in a 
resurrection. See Mark viii. 15. 

3. ἐν φυλακῇ. He was imprisoned at Ma- 
cheruns, a fort on the confines of Arabia, (Jose- 
phus, Antiq. xviii. 5. 2:) but, according to 

osephus, Herod imprisoned him on account 

of his ularity, and for fear of an insurrec- 
tion. This may be alluded to in ver. 5, and 
Mark vi. 20. 

Ibid. Φιλίππου. The brother of Herod An- 
tipas is called Herod by Josephus: his name 
was probably Herod Philip. (See Krebsius.) 

igen says, that, according to some accounts, 
Philip was dead when his brother took his wife ; 
but he rather conceived him to be alive. (vol. 
iit, p. 470, 471.) So says Lightfoot ad l.; and 


_it is confirmed by Josephus. Herod Antipas 


τὰ away his own wife, daughter of Aretas, 
ing of Arabia Petreea; for which Aretas made 
war against him, and totally defeated him. He 
and his wife Herodias were afterwards banished 
to Lyons. Some have thought that this Phili 
was not the tetrarch, but another son of He 
called Philip. See Wolfius. 

4. Οὐκ ἔξεστι. Josephus condemns Arche- 
laus for marrying his brother’s widow, by whom 
his brother had had children, ἀπώμοτον ὃν ᾿ἴου- 
δαίοις γαμετὰς ἀδελφῶν ἄγεσθαι. Antiq. xvii. 
18.1. The command in Deut. xxv. 5, only 
extended to the case of eldest sons dying with- 
out children. 

6. γενεσίων. Some have understood this of 
the celebration of Herod’s accession to the 
throne: (Heinsius, Relandus:) but it probably 
meant his birthday. A distinction has been 
made between γενέσια and γενέθλια, but ap- 
parently without reason. We should probably 
read γενομένων. 

Ibid. θυγάτηρ. Her name was Salome. 
(Josephus, Antig. xviii. 5. 4.) There is a tra- 
dition that she met with a miserable death. 

8. προβιβασθεῖσα. Our version says, being 
before instructed: but perhaps it only means, 
being put forward. See Acts xix. 33. 

9. ὁ βασιλεύς. See note at ii. 22. 

11. Lightfoot supposes that Herod was at 
Tiberias when he issued this order, and that 
the distance from thence to Machzruns would 
require a journey of two days. ad i. Hence 
some have doubted Machzruns being the place. 
See Wolfius. 


Κεφ. 14.) 


KATA ΜΑΤΘΑΙΟΝ. 


35 


12 καὶ ἤνεγκε TH μητρὶ αὐτῆς. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ 
ἦραν τὸ σῶμα, καὶ ἔθαψαν αὐτό: καὶ ἐλθόντες ἀπήγγειλαν τῷ 


1 Ιησοῦ. "καὶ ἀκούσας ὁ ᾿Ι]ησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ 


z Mar.vi. 88; 
Lu. ix. 10; 


eis ἔρημον τόπον κατ᾽ ἰδίαν. καὶ ἀκούσαντες οἱ ὄχλοι ἠκολού- Joh. vi. 3. 


θησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. 


1. Kat ἐξελθὼν ὁ ᾿Ιησοῦς εἶδε πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη 
15 ἐπ᾽ αὐτοὺς, καὶ ἐθεράπευσε τοὺς ἀρρώστους αὐτῶν. κε᾿Οψίας + Marvi.35; 


Lu. ix 12; 


δὲ γενομένης, προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, Job. τι. 5. 
“"Βρημός ἐστιν ὁ τόπος, καὶ ἡ ὥρα ἤδη παρῆλθεν: ἀπόλυσον 
τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας, ἀγοράσωσιν ἑαυτοῖς 

16 βρώματα." ‘O δὲ ᾿Ι]ησοῦς εἶπεν αὐτοῖς, “ Οὐ χρείαν ἔχουσιν 


17 ἀπελθεῖν. δότε αὐτοῖς ὑμεῖς φαγεῖν. 


Οἱ δὲ λέγουσιν αὐτῷ, 


18 “ Οὐκ ὄχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας." ‘O δὲ 

19 εἶπε, ““ Φέρετέ μοι αὐτοὺς ὧδε." ὃ Καὶ κελεύσας τοὺς ὄχλους » xv. 36; 
ἀνακλεθῆναι ἐπὶ τοὺς χόρτους, καὶ λαβὼν τοὺς πέντε ἄρτους 
καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν, εὐλόγησε' καὶ 
κλάσας ἔδωκε τοῖς μαθηταῖς τοὺς ἄρτου», οἱ δὲ μαθηταὶ τοῖς 

40 ὄχλοις. καὶ ἔφαγον πάντες, καὶ ἐχορτάσθησαν' καὶ ἦραν τὸ 

21 περισσεῦον τῶν κλασμάτων, δώδεκα κοφίνους πλήρεις. οἱ δὲ 
ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι, χωρὶς γυναικῶν καὶ 


22 πταιδίων. 


Καὶ εὐθέως ἠνάγκασεν ὁ ᾿Ιησοῦς τοὺς μαθητὰς αὐτοῦ 


ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ 
38 ἀπολύσῃ τοὺς ὄχλους. "καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ ¢ Mer.vi 46; 


ὄρος κατ᾽ ἰδίαν προσεύξασθαι. ᾿Οψίας δὲ γενομένης, μόνος ἦν 


oh. vi. 16. 


24 ἐκεῖ. τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν, βασανιζόμενον 
25 ὑπὸ τῶν κυμάτων" ἦν γὰρ ἐναντίος ὁ ἄνεμος. Τετάρτῃ δὲ φυ- 

λακῇ τῆς νυκτὸς ἀπῆλθε πρὸς αὐτοὺς ὁ ᾿Ιησοῦς, περιπατῶν ἐπὶ 
46 τῆς θαλάσσης. καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν 

περιπατοῦντα, ἐταράχθησαν, λέγοντες, “Ὅτι φάντασμά ἐστι" 
2] καὶ ἀπὸ τοῦ φόβου ἔκραξαν. εὐθέως δὲ ἐλάλησεν αὐτοῖς 6 
28 ᾿Ιησοῦς, λέγων, “ Θαρσεῖτε" ἀγώ εἰμι, μὴ φοβεῖσθε." ᾿Αποκριθεὶς 


12. τὸ σῶμα. There is good authority for 
Treading τὸ πτῶμα αὑτοῦ. 

Ibid. vip fa Theophylact says that he was 
buried at Caesarea, and his head carried to 
Emesa. 

18. He crossed the sea of Galilee, (John vi. 
) and went to a desert place near Bethsaida, 
{ na ix. 10.) at the north-east end of the 

Ibid. πεζῇ. They therefore went round the 
south of the lake, and crossed the Jordan 
near Tiberias. Πεζῇ does not mean literally on 
foot, but by land. 

14. ἐπ᾿ αὐτούς. The true reading seems to 
be ἐπ᾽ abrois. 

15. ’Oplas γενομένης. This phrase is re- 

ted, but in a different sense, in ver. 28. 

or its meaning in this place, see Mark vi. 35; 


Luke ix. 12. The Rabbis reckoned two even- 
ings, the first at three, the second at sun- 


set. 

17. Οἱ δὲ λέγουσιν. It was Andrew who 
said this. John vi. 8. 

22. εὐθέως. Because he knew that the mukti- 
tude had thoughts of forcing him to declare 
himeelf a king. John vi. 15. 

Ibid. eis τὸ πέραν, to the country of Gen- 
nesaret, near Capernaum. ; 

25. Terdptn φυλακῇ. The Jews are said to 
have divided the night into only three parts. 
When Matthew wrote, they had probably adopt- 
ed the Roman custom. Krebsius. The fourth 
watch was from three to six. 

27. ἐγώ εἰμι. This phrase is used in a re- 
markable way in the following places, Mark 
xiv. 62; John viil. 24, 28, 58; xii. 19. 


D2 


ETAITEAION [Kep. 14, 15. 


36 
δὲ αὐτῷ ὁ Πέτρος εἶπε, “ Κύριε, εἰ σὺ el, κέλευσόν με πρός σε 
ἐλθεῖν ἐπὶ τὰ ὕδατα." ‘O δὲ εἶπεν, “᾽Ελθέ." Kai καταβὰς 29 
ἀπὸ τοῦ πλοίου ὁ Πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐλθεῖν 
πρὸς Tov ᾿Ιησοῦν. βλέπων δὲ τὸν ἄνεμον ἰσχυρὸν, ἐφοβήθη" καὶ 30 
ἀρξάμενος καταποντίζεσθαι ἔκραξε, λέγων, “ Κύριε, σῶσόν με.᾽ 
Εὐθέως δὲ ὁ ᾿Ιησοῦς ἐκτείνας τὴν χεῖρα, ἐπελάβετο αὐτοῦ, καὶ 31 
λέγει αὐτῷ, “᾿Ολυγόπιστε, εἰς τί ἐδίστασας ;” Καὶ ἐμβάντων 32 
αὐτῶν εἰς τὸ πλοῖον, ἐκόπασεν ὃ ἄνεμος" οἱ δὲ ἐν τῷ πλοίῳ Ed- 33 


θόντες προσεκύνησαν αὐτῷ, λέγοντες, “᾿Αληθῶς Θεοῦ υἱὸς εἶ." 


ἀ Καὶ διαπεράσαντες ἦλθον εἰς τὴν γῆν Γεννησαρέτ. καὶ ἐπι- 31 


u Mar. νἱ. 58. 
γνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου, ἀπέστειλαν εἰς ὅλην ὃ" 
τὴν περίχωρον ἐκείνην, καὶ προσήνεγκαν αὐτῷ πάντας τοὺς 
κακῶς ἔχοντας" καὶ παρεκάλουν αὐτὸν, ἵνα μόνον ἅψωνται τοῦ 36 
κρασπέδου τοῦ ἱματίου αὐτοῦ" καὶ ὅσοι ἥψαντο, διεσώθησαν. 
eMar.viil. ΤΌΤΕ προσέρχονται τῷ ᾿Ιησοῦ οἱ ἀπὸ ᾿Ιεροσολύμων γραμ- 13 
ματεῖς καὶ Φαρισαῖοι, λέγοντες, “ Διατί οἱ μαθηταί σου παρα- 2 
βαίνουσι τὴν παράδοσιν τῶν πρεσβυτέρων ; οὐ γὰρ νίπτονται 
τὰς χεῖρας αὐτῶν, ὅταν ἄρτον ἐσθίωσιν. ‘O δὲ ἀποκριθεὶς 8 
εἶπεν αὐτοῖς, “ Διατί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ 
(Exod. Θθεοῦ διὰ τὴν παράδοσιν ὑμῶν ; “Ὃ γὰρ Θεὸς ἐνετείλατο λέγων, 4 
Dear v.16; "Τίμα τὸν πατέρα σου, καὶ τὴν μητέρα" καὶ, “'Ο κακολογῶν 
ree: πατέρα ἣ μητέρα, θανάτῳ τελευτάτω» ὑμεῖς δὲ λέγετε, Ὃς ἂν δ 
Lev. xx.9; εἴπῃ τῷ πατρὶ ἢ τῇ μητρὶ, Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῆς, καὶ ς 


οὐ μὴ τιμήσῃ τὸν πατέρα αὐτοῦ ἣ τὴν μητέρα αὐτοῦ" καὶ ἠκυ- 


ρώσατε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν. Ὑπο- 
ε Ess. xxix. κριταὶ, καλῶς προεφήτευσε περὶ ὑμῶν ᾿Ησαΐας, λέγων, ‘®’Ey- 8 


13; Mar. 
vii. 6. 


γίξει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσί με 


τιμᾷ ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ. μάτην δὲ σέ- 9 


βονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων. 


2 3) 


b Μαγση 4. "Kal προσκαλεσάμενος τὸν ὄχλον, εἶπεν αὐτοῖς, “᾿Ακούετε καὶ 10 
συνίετε. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον" 11 


82. ἐκόπασεν ὁ ἄνεμος. The same expression 
occurs in Herodotus, (vii. 191.) and is censured 
by Longinus as ἄσεμνον καὶ ἰδιωτικόν. § 43. 

88. Θεοῦ vids. The Jews applied this ex- 
pression to the Messiah. See xxvi. 63. For 
the sense in which Jesus is called the Son of 
God, see xvi. 16; xxvii. 40. 

84. Tevvncapér. Josephus calls this country 
Γεννησὰρ, and says that it extended along the 
shore of the lake for 80 stadia, and was 20 
stadia in width. De Bel. Jud. iii. 10. 8. If we 
compare John vi. 17, 24, it would appear that 
Jesus landed near Capernaum, which was at 
the northern end of the country called Gen- 
nesaret. 

Cuap. XV. 1. of ἀπὸ Ἱεροσολύμων γραμ- 
ματεῖς, the scribes from Jerusalem. We need 
not understand that they came at this time from 
Jerusalem. Raphel, Palairet. See Heb. xiii. 


24; Acts xvii. 18: but in Mark vii. 1, it is 
ἐλθόντες ἀπὸ Ἱεροσολύμων. 

5. This is well explained by Origen, vol. iii 
p. 488. Similar forms of expression occur in 
the Mishna, where the sentence is completed by 
“DN obligatus est. ‘‘ But ye say, if any man 
say to his father or mother, The thing, by which 
you wished me to benefit you, is dedicated to 
God, [that he is bound by his vow,] and need 
not regard his father or mother.’”” Meinhard. 
(Crit. Sacr.) Compare Prov. xxviii. 24. See 
Cochus, ad Talmud. p. 273. Masius, L. de 
Dieu, ad I. Wolfius. Alberti would render the 
last clause, although he does not honour §c. 

6. “Νόμιμα πολλά τινα παρέδοσαν τῷ δημῷ 
οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀνα- 
γέγραπται ἐν τοῖς Μωύσεως νόμοις." Josephus, 
Antig. xiii. 10. 6. 


Κεφ. 15.] 


KATA ΜΑΤΘΑΙΟΝ. 


37 


fo) / “ nm 
ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄν- 


12 θρωπον.ἢ" 


Τότε προσελθόντες οἱ at αὐτοῦ εἶπον αὐτῷ, 
poo ῷ 


“«Οἷδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίοσ- 
18 θησαν ;” "Ὁ δὲ ἀποκριθεὶς εἶπε, “ Πᾶσα φυτεία, ἣν οὐκ ἐφύ- ' Joh. xv. 5. 
14 τευσεν ὁ πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται. Κἄφετε αὐτούς" " xxiii. 16; 


ὁδηγοί εἰσι τυφλοὶ τυφλῶν" τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμ- 


15 φότεροι εἰς βόθυνον πεσοῦνται." 


16 εἶπεν αὐτῷ, ““Φράσον ἡμῖν τὴν παραβολὴν ταύτην." 


Lu. vi. 89. 


᾿᾿Αποκριθεὶς δὲ ὁ Πέτρος | Mar. vii.17. 


m ¢ Sm xwi. 93 
O δὲ Mar. vii. 18. 


"Inoods εἶπεν, “᾿Ακμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; οὔπω νοεῖτε, 

17 ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα, εἰς τὴν κοιλίαν χωρεῖ, 

18 καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; "τὰ δὲ ἐκπορευόμενα ἐκ τοῦ "5 Inc. iii. 6. 
στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρω- 


A 


19 πον. “ἐκ γὰρ 


φόνοι, wovyetat, πορνεῖαι, κλοπαὶ, ψευδομαρτυρίαι, βλασφημίαι" Mar 


τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροὶ, . Gen, vi. δ; 


viii. 21; 
. vii. 31. 


40 ταῦτά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον; τὸ δὲ ἀνίπτοις χερσὶ 


φαγεῖν, οὐ κοινοῖ τὸν ἄνθρωπον. 


δι Καὶ ἐξελθὼν ἐκεῖθεν ὁ ᾿Ιησοῦς ἀνεχώρησεν εἰς τὰ μέρη » Mar.vii.24. 
22 Τύρου καὶ Σιδῶνος. καὶ ἰδοὺ, γυνὴ Χαναναία ἀπὸ τῶν ὁρίων 
ἐκείνων ἐξελθοῦσα ἐκραύγασεν αὐτῷ, λέγουσα, “᾿Ελέησόν με, 
28 κύριε, vie Δαβίδ' ἡ θυγάτηρ μον κακῶς δαιμονίζεται." ὋὉ δὲ 
οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ 
ἠρώτων αὐτὸν, λέγοντες, ““᾿Απόλυσον αὐτὴν, ὅτι κράζει ὄπισθεν 
44 ἡμῶν." “Ὁ δὲ ἀποκριθεὶς εἶπεν, “Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ax. 5. 6; 


Act. xiii. 46; 


95 πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραήλ.᾽ ‘H δὲ ἐλθοῦσα προσ- Rom. κν.8. 
26 εκύνει αὐτῷ, λέγουσα, “ Κύριε, βοήθει μοι. “O δὲ ἀποκριθεὶς 

εἶπεν, “ Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βα- 
27 λεῖν τοῖς κυναρίοις." Ἧ δὲ εἶπε, “ Ναὶ, κύριε" καὶ γὰρ τὰ κυνά- 

ρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης 


11. ““Τὴν δὲ δὴ τοῦ στόματος ἡμῶν δύναμιν 
ὀδοῦσι καὶ γλώττῃ καὶ χείλεσιν ἕνεκα τῶν ἀναγ- 
καίων καὶ τῶν ἀρίστων διεκόσμησαν of διακοσμοῦν- 
τες, ὗ νῦν διατέτακται, τὴν μὲν εἴσοδον τῶν ἀναγ- 
καίων μηχανώμενοι χάριν, τὴν δὲ ἔξοδον τῶν ἀρίσ- 
των καῖον μὲν γὰρ πᾶν ὅσον εἰσέρχεται τρο- 
φὴν διδὸν τῷ σώματι, τὸ δὲ λόγων νᾶμα ἔξω ῥέον 
καὶ ὑπηρετοῦν φρονήσει κάλλιστον καὶ ἄριστον 

ναμάτων.᾽᾽ Plato, Timeus, p. 74. 
“στόματι, δὶ ob γίνεται θνητῶν μὲν, ὡς ἔφη 
Πλάτων, εἴσοδος, ἔξοδος 3 ἀφθάρτων. ἐπεισέρχεται 
μὲν γὰρ αὐτῷ σίτια καὶ ποτὰ, φθαρτοῦ σώματος 
φθαρταὶ τροφαί" λόγοι δ᾽ ἐξίασιν, ἀθανάτου ψυχῆς 
ἀθάνατοι νόμοι, δι᾽ ὧν ὃ λογικὸς βίος κυβερνᾶται.᾽" 
Philo Judzus, vol. i. p. 29. 

13. The answer of Jesus may be thus para 
phrased: Yes, I know that they have taken 

ence, but it matters not: ye need not fear them; 
or the time will come, when, like every plant 
which is not of my Father's planting, they will 
be rooted out. 

16. ᾿Ακμὴν signifies adhuc in good Greek. 
Alberti, Raphel, Palairet. 





18. κοινοῖ τὸν ἄνθρωπον. “ Κοινὸν καὶ ἐθνικὸν 
καὶ ἀπαίδευτον καὶ ἀσελγῇ δείκνυσιν αὐτὸν, οὐχὶ 
δὲ ἴδιον καὶ κόσμιον καὶ σώφρονα." Clem. Alex. 

. 198. 
F 21. τὰ μέρη, fines. Wolfius. 

22. Χαναναία. The land of Canaan, properly 
so called, was by the sea and by the coast of Jor- 
dan. Numb. ΧΙ, 29. Mark calls this woman 
Ἑλληνὶς, Συροφοίνισσα τῷ γένει. vii. 26. Some 
of the Canaanites were not driven out. Judg. i. 
δὶ, 52. 

23, ᾿Απόλυσον, Theophylact supposed the 
disciples to ask Jesus to cure her. See Luke 
xiii. 12. Schleusner understood it as meaning 
satisfac ejus precibus. Our Saviour’s answer 
seems to confirm this, 

24. Οὐκ ἀπεστάλην. It was not intended 
that Jesus himself, during his presence on 
earth, should preach to any but the Jews. 

27. “El δαῖτες θεῶν εἶσι, καὶ σιτοῦνται θεοὶ, 
πάντως που καὶ θεράποντες αὑτοῖς εἶσιν, οἷς μέλει 
τοῦ μηδὲ τὰ πίπτοντα τῆς ἴας ἀπόλλυ- 
σθαι."" Philostr. Vit. Apollon. i. 19. p. 24. 


τ Mar.vii.81. 


Pail ΣΧΧΧΥ. 


t Mar. wiii.l. 


w xii. 88; 


Mar. viii. 11; 


La. xii. 54. 


χα xii 39; 
Jon. i. 17 


29. παρὰ τὴν θάλασσαν. Mark says ἀνὰ μέσον 
τῶν ὁρίων Δεκαπόλεως. vii. 31. 
fore on the eastern shore of the lake. 


25. 


38 ETAITEAION (Keg. 15, 16. 


τῶν κυρίων αὐτῶν." Tore ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτῇ, 38 
“ἾὯ γύναι, μεγάλη σον ἡ πίστις" γενηθήτω σοι as θέλεις." 
Καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. 

"Kai μεταβὰς ἐκεῖθεν ὁ ᾿Ιησοῦς ἦλθε παρὰ τὴν θάλασσαν 39 
τῆς Γαλιλαίας: καὶ ἀναβὰς εἰς τὸ ὄρος, ἐκάθητο ἐκεῖ. 5 καὶ 80 
προσῆλθον αὐτῷ ὄχλοι πολλοὶ, ἔχοντες μεθ᾽ ἑαυτῶν χωλοὺς, 
τυφλοὺς, κωφοὺς, κυλλοὺς, καὶ ἑτέρους πολλοὺς, καὶ ἔρριψαν 
αὐτοὺς παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ' καὶ ἐθεράπευσεν αὐτοὺς, 
ὥστε τοὺς ὄχλους θαυμάσαι, βλέποντας κωφοὺς λαλοῦντας, 81 
κυλλοὺς ὑγιεῖς, χωλοὺς περιπατοῦντας, καὶ τυφλοὺς βλέποντας" 
καὶ ἐδόξασαν τὸν Θεὸν ᾿Ισραήλ. "'Ο δὲ ᾿Ιησοῦς προσκαλεσά- 82 
μενος τοὺς μαθητὰς αὐτοῦ εἶπε, “ Σπλαγχίζομαι ἐπὶ τὸν ὄχλον, 
ὅτι ἤδη ἡμέρας τρεῖς προσμένουσί μοι, καὶ οὐκ ἔχουσι τί φά- 
γωσι καὶ ἀπολῦσαε αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶ- 
σιν ἐν τῇ ὁδῷ." Καὶ λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, “Πόθεν 3s 
ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι, ὥστε χορτάσαι ὄχλον τοσοῦ- 

ον ;” Καὶ λέγει αὐτοῖς ὁ ᾿Ιησοῦς, “Πόσους ἄρτους ἔχετε 77? Οἱ 8ι 
δὲ εἶπον, “Ἑπτὰ, καὶ ὀλύγα ἰχθύδια." Kal ἐκέλευσε τοῖς 35 
ὄχλοις ἀναπεσεῖν ἐπὶ τὴν yi καὶ λαβὼν τοὺς ἑπτὰ ἄρτους καὶ 36 
τοὺς ἰχθύας, εὐχαριστήσας ἔκλασε, καὶ ἔδωκε τοῖς μαθηταῖς 
αὐτοῦ, οἱ δὲ μαθηταὶ τῷ ὄχλῳ. Καὶ ἔφαγον πάντες, καὶ ἐχορ- 37 
τάσθησαν'" καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων, ἑπτὰ σπυ- 
pias πλήρεις. οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες, 38 
χωρὶς γυναικῶν καὶ παιδίων. 

Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν 89 
εἰς τὰ ὅρια Μαγδαλά. "αὶ προσελθόντες οἱ Φαρισαῖοι καὶ 16 
Σαδδουκαῖοι, πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ 
οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, “᾿Οψίας 2 
γενομένης λέγετε, Εὐδία' πυρράζει γὰρ 6 οὐρανός. Καὶ πρωὶ, 8 
Σήμερον χειμών' πυρράζει γὰρ στυγνάζων ὁ οὐρανός. ‘Trro- 
κριταὶ, τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, 
τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε ; "γενεὰ πονηρὰ καὶ μοι- 
χαλὶς σημεῖον ἐπιζητεῖ: καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ 4 
viii. 10. Both places were at the southern end 
of the lake. Some copies read Mageden for 


Magdala. 
Hap. XVI. 1. σημεῖον ἐκ τοῦ οὐρανοῦ. 


He was there- 
See iv. 


31. κυλλούς. This work signifies having lost 
a limb, in xviii. 8. It would appear, therefore, 
that Jesus actually restored limbs which had 
been lost. 

32. ἡμέρας. The true reading seems to be 
ἡμέραι. The meaning is the same, though the 
construction is different. There is something 
similar in Luke ix. 28. 

ἐν Compare Numb. xi. 18, and 2 Kings iv. 


39, ἐνέβη. The reuins seems to be ἀνέβη. 
Ibid. May8ard. Mark says Δαλμανουθά. 


Theophylact seems to give the true meaning, 
οἷον ἥλιον στῆσαι, σελήνην, κεραυνοὺς καταγα- 
γεῖν, ἀέρα ἀλλοιῶσαι. ad Marc. viii. 1]. 

8. στυγνάζων. Polybius applies στυγνότης 
to the atmosphere, (iv. 21. 1.) and Pliny speaks 
of “ ceeli tristitiam.’’ Hist. Nat. ii. 6. 

Ibid. τῶν καιρῶν. The time predicted by the 

rophets for the coming of the Messiah. See 
Duke xxi. 8; Eph. i. 10. 
4, 5. Jesus and his disciples now sailed from 
the southern end of the lake to Bethsaida at 
the north-eastern. See Mark viii. 22. 


Κεφ. 16.] 


τὸ σημεῖον ᾿Ιωνᾶ τοῦ προφήτου. 


ἀπῆλθε. 


KATA ΜΑΤΘΑΙΟΝ. 


89 


> Kat καταλιπὼν αὐτοὺς, 


δ ΥΚαὶ ἐλθόντες οἱ μαθηταὶ αὐτοῦ εἰς τὸ πέραν ἐπελάθοντο yMar.viii.14 


6 ἄρτους λαβεῖν. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, “᾿Ορᾶτε καὶ προσέ- 
7 χετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων." 


La. xii. 1. 


Oi δὲ 


διελογίζοντο ἐν ἑαυτοῖς λέγοντες, ““Ὅτι ἄρτους οὐκ ἐλάβομεν." 
8 Γνοὺς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “ Τί διαλογίζεσθε ἐν ἑαυτοῖς, 
9 ὀλυγόπιστοι, ὅτι ἄρτους οὐκ ἐλάβετε ; "οὔπω νοεῖτε, οὐδὲ μνη- « xiv. 11; 


μονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους 


Joh. vi. 9. 


10 κοφίνους ἐλάβετε ; "οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων, « xv. 84. 
11 καὶ πόσας σπυρίδας ἐλάβετε ; πῶς οὐ νοεῖτε, ὅτι οὐ περὶ ἄρτου 
εἶπον ὑμῖν προσέχειν ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδ- 
12 δουκαίων ;” Τότε συνῆκαν, ὅτι οὐκ εἶπε προσέχειν ἀπὸ τῆς 
ζύμης τοῦ ἄρτου, GAN ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ 


Σαδδουκαίων. 
18 


ἠρώτα τοὺς μαθητὰς αὐτοῦ, λέγων, “ Τίνα με λέγουσιν οἱ ἄν- 18. 


b’ Ἐλθὼν δὲ ὁ ᾿Ιησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλέππου, " 


Mar. viti. 
27; La. ix. 


14 θρωποι εἶναι, Tov νἱὸν τοῦ ἀνθρώπου ;”? © Οἱ δὲ εἶπον, “ Οἱ μὲν « xiv. 2. 
᾿Ιωάννην τὸν βαπτιστήν ἄλλοι δὲ ᾿Ηλίαν' ἕτεροι δὲ ‘Iepeulay, 


15 ἢ ἕνα τῶν προφητ. 


av.” Δέγει αὐτοῖς, “Ὑμεῖς δὲ τίνα με λέγετε 


16 εἶναι ;” Δ᾽ Αποκριθεὶς δὲ Σίμων Πέτρος εἶπε, “ Σὺ εἶ ὁ Χρι- a son. τι. 80. 


17 στὸς, ὁ vids τοῦ Θεοῦ τοῦ ζῶντος." 
εἶπεν αὐτῷ, “ Μακάριος εἶ, Σίμων Bap ᾿Ιωνᾶ' ὅτι σὰρξ καὶ 
αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. 

18 ᾿κἀγὼ δὲ σοὶ λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ 
οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ddou οὐ κατισχύ- 

19 σουσιν αὐτῆς. Sxat δώσω σοὶ τὰς κλεῖς τῆς βασιλείας τῶν 


5. ἐπελάθοντο, perceived that they had for- 
gotten. Boisius. 

6. Σαδδουκαίων. Mark writes Ἡρώδου. viii. 
15. 
7. Ὅτι does not mean because, but is redun- 
dant, as is often the case after λόγειν. Palairet. 
It is very often used so by 8. Mark: see vi. 14, 
15, 16, 18, 23. 

11. that I was not speaking of bread when I 
teld you to beware &c. 

13. Καισαρείας. This is said to have been 
called anciently Laish, (Judg. xviii. 27.) and 
afterwards Dan, (ib. 29.) Pliny calls it Paneas, 
(v. 15.) from mount Paneus. Philip the tetr- 
arch, son of Herod, enlarged it and called it 
Casarea in honour of Tiberius. It is situated 
at the foot of Libanus, near the sources of the 
Jordan. 

14. “lepeplay. The Jews reckoned Jeremiah 
among the forerunners of the Messiah. See R. 


Simon ἐπ not. 

18. ἐπὶ ταύτῃ τῇ πότρᾳ. Roman catholic 
writers understand this to apply personally to S. 
Peter, in allusion to his name. ers suppose 
that S. Peter's confession (see ver. 16.) is in- 


tended: but the same confession had already 


et xi. 27; 
Act. viii. 87 ; 
et ix. 20; 

1 Joh. iv. 15; 
et v. 5. 

9 1Cor. ii.10. 
ὁ f Joh. i. 42. 


4 


° Kai ἀποκριθεὶς ὁ ᾿Ιησοῦς 


Ε xviii. 18; 
Joh. xx. 23. 


been made by all the apostles, (xiv. 88.) and 
S. Peter now only spoke in the name of all : our 
Saviour therefore says, You and the other apostles 
are a rock, upon which my church shall be built. 
See Eph. ii. 22. 

Ibid. πόλαι δον. The expression seems 
taken from the LXX. It is used in Is. xxxviii. 
10. for death; and in Psalm cvii. 18. we find 
πύλαι θάνατον. Our Saviour therefore seems to 
mean, that his church shall never be destroyed : 
or he perhaps alludes to the conquest which 
was made over death by the resurrection of 
Christ. See note at Luke xvi. 23. 

19. Lightfoot brings many instances from 
the Talmud to shew that fo bind means prohi- 
bere, or prohibitum declarare ; and to loose means 
permitiere, or declarare licitum ; and this with 
reference to the precepts of the law ; so that our 
Saviour meant to give to his apostles the power of 
dispensing with the Mosaic law. But it proba- 
bly refers to the ministerial power of promising 
forgiveness of sins on the condition of faith in 
the atonement. The apostles and their suc- 
cessors have power of remitting sins, by ad- 
miting persons into the covenant of the 1. 
That this was not limited to Peter, see xviii. 18, 


"40 


ΕΥ̓ΑΓΓΕΛΙΟΝ 


[Κεφ. 16, ] 7. 


οὐρανῶν" καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς, ὄσται δεδεμένον ἐν τοῖς 
οὐρανοῖς" καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς 


h Tore διεστείλατο τοῖς μαθηταῖς αὐτοῦ, ἵνα μηδενὶ 20 


Ὃ δὲ στραφεὶς εἶπε τῷ Πέτρῳ, ““Ὑπαγε 23 


k Τότε ὁ ᾿Ιησοῦς εἶπε τοῖς 24 


b xvii. 9; οὐρανοῖς." : 
Mar. viii. '30; 
Lu. ix. 31. εἴπωσιν, ὅτι αὐτός ἐστιν ᾿Ιησοῦς ὁ Χριστός. 
xx. 17; "Aso τότε ἤρξατο ὁ ᾿Ιησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ, 21 
Mar. viii. 81; ,, ae ue a τ: τε ; Ἢ αθεῖν ἀπὸ 
Lu. ix.23. ὅτι δεῖ αὐτὸν ἀπελθεῖν εἰς ᾿Ιεροσόλυμα, καὶ πολλὰ παθεῖν ἀπὸ 
[οἱ \ ’ \ 23> 
τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων, καὶ ἄποκταν- 
A A A ’ 
θῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. καὶ προσλαβόμενος αὐτὸν 22 
[ον A cd ’ 4 
ὁ Πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ, λέγων, “Tews σοι, κύριε" ov 
μὴ ἔσταί σοι τοῦτο." 
ὀπίσω μου, Σ ατανᾶ, σκάνδαλόν μου εἶ: ὅτι οὐ φρονεῖς τὰ τοῦ 
κα. 88; θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων." 
Mar. viii. 84; es >» ber 
La. ix. 23; μαθηταῖς αὐτοῦ, Εἰ τις θέλει ὀπίσω μου ἐλθεῖν, οἰαρτήσάσίω 
ι xiv. 
γεν" ἑαυτὸν, καὶ ἀ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. | ὃς 25 


Mar. viii. a ; γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν' ὃς δ᾽ ἂν 


Lu. xvil. 8 


Tob. ci 35: ᾿ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν" τὰ γί γὰρ 26 


m Mur. vill. 
86; Lu. ix. 


ὠφελεῖται ἄνθρωπος, ἐὰν Tov κόσμον ὅλον κερδήσῃ, THY δὲ ψυχὴν 


23. αὐτοῦ ζημιωθῇ ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς 


δ axy. 81; 
οἱ xxvi. 64; 
Mar. viii. 38; 
Zach. xiv. 5; 


αὐτοῦ ; 


Jad. wer. 14: ἑκάστῳ κατὰ THY πρᾶξιν αὐτοῦ. 


Pu. Inti. 12; 
Rom. fi. 43 
Apoe. ii. 23. 
© Mar. ix.1; 
Lu. ix. 37. 

Pr Mar. ix. 2; 
Lu. ix. 38. 


5" μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ 27 


A Ἃ 4 a ’ a ᾽ ᾽ a. \ ’ > a 
τοῦ πατρὸς αὐτοῦ μέτα τῶν ἀγγέλων αὐτοῦ" καὶ τότε ἀποδώσει 


ο᾽Αμὴν λέγω ὑμῖν, εἰσί τινες 28 


τῶν ὧδε ἑστηκότων, οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν 

ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ." 
PKAI μεθ᾽ ἡμέρας ἕξ παραλαμβάνει ὁ ᾿Ιησοῦς τὸν Πέτρον 17 

καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει 


αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν. καὶ μετεμορφώθη ἔμπροσθεν 2 
αὐτῶν, καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια 
αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. καὶ ἰδοὺ, ὥφθησαν αὐτοῖς 3 


21. μαθηταῖς. See note at Luke ix. 22. 

Ibid. πρεσβυτέρων. The elders were persons 

taken from each tribe, who sat in the sanhedrim. 
22. Ἵλεώς σοι, Κύριε. Krebsius says that 
this pee would be at length, ἵλεώς σοι, Κύριε, 
ὁ Θεὸς διαμένῃ, which means, absit, ut quod dicis 
tibi_ contingat. See N. Fuller. Miscell, ii. 2. 
L. de Dieu ad 1. But in 1 Mac. ii. 21, we read, 
ἵλεως ἡμῖν καταλιπεῖν νόμον καὶ δικοιώμαι α: 

23. φρονεῖν τά τινος is to take part with any 
owe. See Rom. viii. 5. 

Ibid. σκάνδαλόν pov εἶ is the same as σκαν- 
δαλίζομαι ἔν σοι, | am displeased at thee. 

24. τοῖς μαθηταῖς αὐτοῦ. This was said also 

‘to the multitude. Mark viii. 34. 

25. This is said with particular reference to 
persons meeting or shunning death in the time 
of persecution. 

26. τὴν ψυχὴν ζημιωθῇ. We find in Hero- 

dotus, ζημιοῦσθαι τὴν ψυχὴν, vita mulctari. (vii. 
89.) Ψυχὴν in this place seems to mean that 
true life mentioned in ver. 25, i. e. eternal 
happiness in heaven. JVhat is a man profited, 
Uf he gain every thing which this world possesses, 


but if he lose that which alone deserves to be called 
his life? or what can one give as an equivalent 
for that man's eternal happiness? Αὐτοῦ, at 
the end of the verse, does not refer to ἄσνθρω- 
wos, but to the person mentioned at the begin- 
ning of the verse: and ἄνθρωπος is the same 
as TiS. 

28. ἐρχόμενον ἐν τῇ β. αὑτοῦ is referred to 
the ascension by Raphel, Alberti, Palairet. 
The meaning probably is this. The Jews had 
false expectations concerning the kingdom of 
Christ: but that kingdom really began when 
the atonement was made. Our Saviour there- 
fore meant to say, there are many persons stand- 
ing here who will see the beginning of Christ's 
kingdom. See Luke ix. 27. 

Cuap. XVII. 1. Luke says, after about 
eight days, ix. 28. He reckoned the day of the 
last discourse, and the day of the transfigura- 
tion, inclusively: Matthew and Mark (ix. 2.) 
exclusively. Theophylact. 

Ibid. ὅρος. Mount Tabor. Theophylact ad 
xxvi. 37 ; though some have thought it was not 
near enough to Capernaum. See Wolfius. 


Κεφ. 17.] 


KATA MAT@AION. 


4] 


4 Μωσῆς καὶ ᾿Ηλίας, per’ αὐτοῦ συλλαλοῦντες. ἀποκριθεὶς δὲ ὁ 
Πέτρος εἶπε τῷ ᾿Ιησοῦ, “ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι" εἰ 
θέλεις, ποιήσωμεν ὧδε τρεῖς σκηνὰς, σοὶ μίαν, καὶ Μωσῇ μίαν, 

δ καὶ μίαν ᾿Ηλίᾳ. «Ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ, νεφέλη φω- 4« ἱ. 11; 


4 Pet. i. 17; 


τεινὴ ἐπεσκίασεν αὐτούς" καὶ ἰδοὺ, φωνὴ ἐκ τῆς νεφέλης, λέ- Mar. i. 11; 


Joh. i. 84: 


γουσα, “ Οὗτός ἐστιν ὁ vids μον ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα" ye sii). 
6 αὐτοῦ ἀκούετε." Καὶ ἀκούσαντες οἱ μαθηταὶ, ἔπεσον ἐπὶ πρόσ- 
7 πον αὐτῶν, καὶ ἐφοβήθησαν σφόδρα. "kai προσελθὼν ὁ ᾿]η- τ Dan. viii. 
σοῦς ἥψατο αὐτῶν, καὶ εἶπεν, ““᾿Εγέρθητε, καὶ μὴ φοβεῖσθε." Vt ἐν πὸ τς 
8 ᾿Επάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν, οὐδένα εἶδον, εἰ μὴ τὸν 


᾿Ιησοῦν μόνον. 


9 "Καὶ καταβαινόντων αὐτῶν ἀπὸ τοῦ ὄρους, ἐνετείλατο αὐτοῖς « xvi. 20. 
ὁ ᾿Ιησοὺς, λέγων, ““Μηδενὶ εἴπητε τὸ ὅραμα, ἕως οὗ 6 υἱὸς τοῦ 
χνθ ’ é A 3 a 33 t Kai > ’ | ΕΒ. φ 

10 ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. ἐπηρώτησαν αὐτὸν οἱ t xi. τε; 


Mar. ix. 11; 


μαθηταὶ αὐτοῦ, λέγοντες, “ Τί οὖν οἱ γραμματεῖς λέγουσιν, ὅτι Mai: iv. 5. 
11 Ηλίαν δεῖ ἐλθεῖν πρῶτον ;” Ὃ δὲ ᾿]ησοῦς ἀποκριθεὶς εἶπεν 
αὐτοῖς, “᾿Ηλίας μὲν ἔρχεται πρῶτον, καὶ ἀποκαταστήσει 
12 πάντα' λέγω δὲ ὑμῖν, ὅτι ᾿Ηλίας ἤδη ἦλθε, καὶ οὐκ ἐπέγνωσαν 


αὐτὸν, GAN ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν: οὕτω καὶ ὁ υἱὸς 


13 τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ᾽ αὐτῶν." 


Τότε συνῆκαν οἱ 


μαθηταὶ, ὅτι περὶ ᾿Ιωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 
14 ἡ Καὶ ἐλθόντων αὐτῶν πρὸς τὸν ὄχλον, προσῆλθεν αὐτῷ ἄν- * Mar.ix.14; 


15 θρωπος γονυπετῶν αὐτῷ, καὶ λέγων, “ Κύριε, ἐλέησόν μου τὸν 


Lu. ix. 38. 


υἱὸν, ὅτε σεληνιάζεται καὶ κακῶς πάσχει' πολλάκις γὰρ Tire 
16 εἰς τὸ πῦρ, καὶ πολλάκις εἰς τὸ ὕδωρ. καὶ προσήνεγκα αὐτὸν 
τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι." 
17 ᾿Α4ποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, ““ἾΩ γενεὰ ἄπιστος καὶ διε- 
στραμμένη, ἕως πότε ἔσομαι μεθ᾽ ὑμῶν ; ἕως πότε ἀνέξομαι 
18 ὑμῶν ; φέρετέ μοι αὐτὸν ὧδε." Καὶ ἐπετίμησεν αὐτῷ ὁ ᾽]η- 
σοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ δαιμόνιον, καὶ ἐθεραπεύθη ὁ 


19 παῖς ἀπὸ τῆς ὥρας ἐκείνης. 


Τότε προσελθόντες οἱ μαθηταὶ τῷ 


"Incod κατ᾽ ἰδίαν εἶπον, “ Διατί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν 
40 αὐτό ;” =O δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, “Διὰ τὴν ἀπιστίαν ὑμῶν. » xxi. 21; 


Mar. xi. 23; 


ἀμὴν yap λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, τα. xvii. 6; 
ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται" ' Cr χἱ!. Σ, 


3. συλλαλοῦντες. They conversed concern- 
ing the death of Christ. Luke ix. 30. 

4. ὧδε εἶναι, to continue here. 

9. The reading is probably ἐκ τοῦ ὄρους. 

10. It appears from Justin Martyr’s Dia- 
logue with Trypho, that the Jews of those days 

Elias to come and anoint the Messiah. 

(p. 110.) The expectation is abundantly proved 
from the Talmud by Lightfoot, adi. The dis- 
ciples did not understand what Jesus meant by 
the resurrection of the dead ; (Mark ix. 10.) but 
they conceived it to relate to something which 
must happen very soon, and they wondered 


δ 


why Elias had not already appeared. See note 
at Mark ix. 1], 12: and also Luke xviii. 84. 

11. ἀποκαταστήσει. So Acts iii. 21. ἄχρι 
χρόνων ἀποκαταστάσεως πάντων. ‘Awoxard- 
στασις means τελείωσις. Knatchbull, Light- 
foot, Schleusner. See Mal. iv. 6. 

15. κακῶς πάσχει. He was dumb. Mark ix. 
17. 
17. This rebuke referred to the Jews in 
general, not to the Apostles. Wolfius. 

20. ἐρεῖτε x. 7. A. This seems to have been 
a proverbial expression for accomplishing dif- 
ficulties. See xxi. 21; 1 Cor. xiii. 2. 


42 


ETAITEAION 


[Κεφ. 17, 18. 


καὶ οὐδὲν ἀδυνατήσει ὑμῖν. τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται, 21 
εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.᾽" 


τ᾿ΑΝΑΣΤΡΕΦΟΜΕΝΩ.Ν δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ, εἶπεν 22 


Υ xvi. 21; 

Morin 31; αὐτοῖς ὁ ᾿Ιησοῦς, “ Μέλλει ὁ vies τοῦ ἀνθρώπου παραδίδοσθαι 

Ln ix. 4: εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ 38 
ἡμέρᾳ ἐγερθήσεται." Καὶ ἐλυπήθησαν σφόδρα. 

2 Mar.ix.88; “5 Ελθόντων δὲ αὐτῶν εἰς Καπερναοὺμ, προσῆλθον οἱ τὰ 34 

oo δίδραχμα λαμβάνοντες τῷ Πέτρῳ, καὶ εἶπον, “'O διδάσκαλος 
ὑμῶν οὐ τελεῖ τὰ δίδραχμα ;” Aéye “ Nal.” Καὶ ὅτε εἰσῆλθεν 25 
εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ ᾿Ιησοῦς λέγων, “ Τί σοὶ 
δοκεῖ, Σίμων ; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσι τέλη 
ἢ κῆνσον ; ἀπὸ τῶν νἱῶν αὐτῶν, ἣ ἀπὸ τῶν ἀλλοτρίων ;” Λέγει 36 
αὐτῷ ὁ Πέτρος, ““᾿Απὸ τῶν ἀλλοτρίων." "Edn αὐτῷ ὁ ᾿Ιησοῦς, 
““Aparye ἐλεύθεροί εἰσιν οἱ υἱοί, ἵνα δὲ μὴ σκανδαλίσωμεν 27 
αὐτοὺς, πορευθεὶς εἰς τὴν θάλασσαν, βάλε ἄγκιστρον, καὶ 
τὸν ἀναβάντα πρῶτον ἰχθῦν ἄρον: καὶ ἀνοίξας τὸ στόμα 
αὐτοῦ, εὑρήσεις στατῆρα' ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ 
καὶ σοῦ." 

oMar.ix38; ΚΕΝ ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ ᾿Ιησοῦ, λέγον- 18 

haste 46. oes, “ Τίς dpa μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ;” Kal 2 
προσκαλεσάμενος ὁ ᾿Ιησοῦς παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ 

υ χίχ. 14; αὐτῶν, Kal εἶπεν, “᾿Αμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ 8 

1Cor. xiv.20. έγῃσθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν 
γένησθε ὡς τ , οὐ μὴ τε εἰς τὴν 
οὐρανῶν. ὅστις οὖν ταπεινώσῃ ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗ- 4 

εχ. 42. TOS ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. “καὶ ὃς ἐὰν 5 


ἃ Mar.ix.az; δέξηται παιδίον τοιοῦτον ἕν ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται" “ὃς 6 


Lu. xvii. 2; 


δ᾽ a ’ Γ a A 4 A ’ 9 
ν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς 


> ὲ 3 ΝΟ ἴω 4 > \ 3 ὶ Ἁ , 

ἐμὲ, συμφέρει αὐτῷ, iva κρεμασθῇ μύλος ὀνικὸς ἐπὶ τὸν τράχη- 

λον αὐτοῦ, καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 
* La. xvil. 13 ¢Qual τῷ κόσμῳ ἀπὸ τῶν σκανδάλων' ἀνώγκη γάρ ἐστιν ἐλθεῖν 7 


1. σον. xi. 19. 


21. τοῦτο τὸ γένος, i. 6. the evil spirits. 

24. δίδραχμα Αἱ the numbering of the 
people (Exod. xxx. 13.) every Israelite twenty 
years old was to pay half a shekel as an offering 
of the Lord. e LXX write τὸ ἥμισν τοῦ 
διδράχμον. That the didrachma was sent by 
the Jews in every country to the temple at 
Jerusalem, is shewn by Philo Judzus, vol. ii. 
Ρ. 578, Josephus, Antig. xviii. 9. 1, and Cicero, 
Pro L. Flacco. c. 28. After the taking of Jeru- 
salem, Vespasian ordered all Jews to send the 
same sum of two drachmas to the Capitol ; Jo- 
sephus, De Bel. Jud. vii. 6. 6. Theophylact 
refers this payment to the redemption of the 
firstborn, mentioned in Numb. iii. 40—51, and 
considered our Saviour to be called upon to pay 
five shekels, (δίδραχμον,) as being πρωτότοκος : 
but it appears from ver. 27, that Peter was also 
to pay it, and he is supposed to have been the 
younger brother. 


26. of viol. Jesus therefore, as the Son of 
God, was not bound to pay to the temple, 
which was his Father's house. 

Cuap. XVIII. 1. See note at Luke ix. 46. 

Ibid. τῇ Bac. τῶν οὐρανῶν. The disciples 
used this expression for the kingdom of the 
Messiah, (see v. 19.) but they looked to an 
earthly kingdom. 

2. παιδίον. This child has been said to be 
Ignatius, who was hence called @edgopos. But 
the earliest writer, who mentions the story, is 
Anastasius, who lived at the end of the ninth 
century: and the falsehood of it has been 
clearly proved. 

5. ἐπὶ τῷ ὀνόματί μον, vice mea. 
bergius 

6. συμφέρει. It would be better for him, 
before he did this, that a mill-stone &c. 

Ibid. ὀνικός, The upper mill-stone was so 
called, because it was turned by an ass. 


Hom- 


Κεφ. 18.] 


KATA MAT@AION. 


43 


τὰ oxdvdara’ πλὴν oval τῷ ἀνθρώπῳ ἐκείνῳ, δι᾿ οὗ τὸ σκάνδα- 
8 λον ἔρχεται. Εἰ δὲ ἡ χείρ σου i) ὁ πούς σου σκανδαλίζει σε, ‘v. 8; 


ἔκκοψον αὐτὰ καὶ βάλε ἀπὸ σοῦ" καλόν σοι ἐστὶν εἰσελθεῖν εἰς 


Mar. ix. 48. 


τὴν ζωὴν χωλὸν ἢ κυλλὸν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα 
9 βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. καὶ εἰ ὁ ὀφθαλμός σου σκαν- 
ites σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ καλόν σοι ἐστὶ 
μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, 7) δύο ὀφθαλμοὺς ἔχοντα 
10 βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. Ε' Ορᾶτε μὴ καταφρονή- ε Pe. χκαῖν. 
σητε ἑνὸς τῶν μικρῶν τούτων' λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι ἡ 
αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πα- 
11 τρός μου τοῦ ἐν οὐρανοῖς. "ἦλθε γὰρ ὁ vids τοῦ ἀνθρώπου Haas » Lu. χικ.10. 
12 τὸ ἀπολωλός. {Τί ὑμῖν δοκεῖ ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν | La. xv. 4. 
πρόβατα, καὶ πλανηθῇ ἕν ἐξ αὐτῶν, οὐχὶ ἀφεὶς τὰ ἐννενηκον- 
18 ταεννέα ἐπὶ τὰ ὄρη πορευθεὶς ξητεῖ τὸ πλανώμενον ; καὶ ἐὰν 
γένηται εὑρεῖν αὐτὸ, ἀμὴν λέγω ὑμῖν, ὅτε χαίρει ἐπ᾿ αὐτῷ μᾶλ- 
14 λον, ἢ ἐπὶ τοῖς ἐννενηκονταεννέα τοῖς μὴ πεπλανημένοις. οὕτως 
οὐκ ἔστι θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, 


16 ἵνα ἀπόληται εἷς τῶν μικρῶν τούτων. 


κ᾿ Ἐὰν δὲ ἁμαρτήσῃ εἰς * τα, κεὶ!. δ; 


Lev. xix. 17; 


σὲ ὁ ἀδελφός σου, ὕπαγε καὶ ὄλεγξον αὐτὸν μεταξὺ σοῦ καὶ yee. xix. 


18, &e.; 


16 αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου ‘day ἰδ *i Δ, 
δὲ μὴ ἀκούσῃ, παράλαβε. μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στό- ' Deut. xix. 


15; Joh. 


17 patos δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα. "ἐὰν δὲ wap- vii. i7; 


2 Cor. xiii. 1; 


axovon αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ" ἐὰν δὲ καὶ τῆς ἐκκλησίας παρ- Hoe 38. 
18 ἀκούσῃ, ἔστω σοὶ ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. "᾿Αμὴν λέγω ™ Rom. xvi. 


ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς, ἔσται δε δεμένα ἐν τῷ οὐρανῷ' 


a 17; 3 Thess. 
3. 14; 
> a 2 Joh. 10. 


καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τῷ οὐρανῷ. 1 Cor. v. 9; 
19 »πάλεν λέγω ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς γῆς " τὶ. 10; 


Job. xx. 33. 


περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς o 1 Joh. iii. 


20 παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. οὗ γάρ εἰσι δύο ἡ τρεῖς 


48; etv. 14. 


συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν." 


8. καλὸν — ἢ, without μᾶλλον. See Mark 
ix. 43; Luke xv. 7; xvii. 2; xviii. 14; Gen. 
Xxxvili. 26; Psal. cxvii. 8. Examples are 

iven by Raphel, ad i, and Wesseling at 

iod. Sic. xi. 11. 

10. μὴ καταφρονήσητε, i. 6. do not think that 
you may do what is wrong, even though no 
ytd is present but a child. So Juvenal, xiv. 
‘* Maxima debetur puero reverentia: si quid 

paras, ne tu pueri contempseris annos, 
Sed peccaturo obsistat tibi Alius infans.’’ 
Ibid. of ἄγγελοι αὐτῶν. The angels that 
watch over them. See Heb. i. 14. He means 
to shew that children, as well as others, must 
be objects of care to God, since he sends the 
angels from his own immediate presence to 
minister to them as heirs of salvation. 

11. This indeed is the wish and intention of 
God towards all men; and his Son came upon 


earth purposely to give salvation. 

12. ἐπὶ τὰ ὄρη may relate to ἀφεὶς, or πορευ- 
Gels. more probably to the latter: leaving upon 
the hills would be ἐπὶ τοῖς ὄρεσιν. 

14. Such is the anxiety of God that all man- 
kind should be saved. 

15. This verse may be connected with the 
preceding, if we lay a stress upon εἰς σέ. Such 
is the mercy of God toward sinners: and with re- 
spect to offences committed against yourself, for- 
give it. See ver. 21. 

16. πᾶν ῥῆμα may either mean literally, every 
word which is uttered between you ; or, the whole 
matier, as in Luke i. 87; ii 15; Acts x. 87. 

17. ἐθνικός. The Jews would not eat with 
Gentiles: (Acts xi. 3.) and our Saviour means, 
that the incorrigible offender should be treated 
in a similar way, and excommunicated. 

19. We are perhaps to read πάλιν ἀμήν. 

Ibid. παντός. See xiii. 19. 


44. ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 18, 19. 
pLa. xvid. ΡΤότε προσελθὼν αὐτῷ ὁ Πέτρος εἶπε, “Κύριε, ποσάκις 21 


avi. 14; 
Mar. xi. 26. 


τ Mar. x. 1. 


8 Gen. i. 27; 
et v. 2; 
Mal. ii. 15. 
t Gen. ii. 24; 
Ephes. v. 31; 
1 Cor. νἱ. 16. 


dpaprnoe εἰς ἐμὲ ὁ ἀδελφός pov, καὶ ἀφήσω αὐτῷ; ἕως ἐπ- 
τάκις ;" Aéyes αὐτῷ ὁ ᾿Ιησοῦς, “ Οὐ, λέγω σοι, ἕως ἑπτάκις, 22 
ἀλλ᾽ ἕως ἑβδομηκοντάκις ἑπτά. Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία 28 
τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησε συνᾶραι λόγον μετὰ 
τῶν δούλων αὐτοῦ. ἀρξαμένου δὲ αὐτοῦ συναίρειν, προσηνέχθη 34 
αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων. μὴ ἔχοντος δὲ αὐτοῦ 55 
ἀποδοῦναι, ἐκέλευσεν αὐτὸν ὁ κύριος αὐτοῦ πραθῆναι, καὶ τὴν 
γυναῖκα αὐτοῦ καὶ τὰ τέκνα, καὶ πάντα ὅσα εἶχε, καὶ ἀποδοθῆ- 
ναι. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων, Κύριε, μακρο- 96 
θύμησον ἐπ᾽ ἐμοὶ, καὶ πάντά σοι ἀποδώσω. σπλαγχνισθεὶς δὲ 27 
ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτὸν, καὶ τὸ δάνειον 
ἀφῆκεν αὐτῷ. ᾿Εξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συν- 28 
δούλων αὐτοῦ, ὃς ὥφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας 
αὐτὸν ἔπνυγε λέγων, ᾿Απόδος μοι ὅ τι ὀφείλεις. πεσὼν οὖν ὁ 29 
σύνδουλος αὐτοῦ εἰς τοὺς πόδας αὐτοῦ παρεκάλει αὐτὸν, λέγων, 
Μακροθύμησον ἐπ᾽ ἐμοῖ, καὶ πάντα ἀποδώσω σοι. 6 δὲ οὐκ 30 
ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν, ἕως οὗ ἀποδῷ 
τὸ ὀφειλόμενον. ᾿Ιδόντες δὲ οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα, 31 
ἐλυπήθησαν σφόδρα: καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ αὑτῶν 
πάντα τὰ γενόμενα. τότε προσκαλεσάμενος αὐτὸν ὁ κύριος av- 32 
τοῦ λέγει αὐτῷ, Δοῦλε πονηρὲ, πᾶσαν τὴν ὀφειλὴν ἐκείνην 
ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με' οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν 33 
avvdovdov σου, ὡς καὶ ἐγώ σε ἠλέησα ; Καὶ ὀργισθεὶς ὁ κύριος 34 
αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς, ἕως οὗ ἀποδῷ πᾶν τὸ 
ὀφειλόμενον αὐτῷ: “Οὕτω καὶ ὁ πατήρ μου 6 ἐπουράνιος που- 35 
noe ὑμῖν, ἐὰν μὴ ἀφῆτε, ἕκαστος τῷ ἀδελφῷ αὐτοῦ, ἀπὸ τῶν 
καρδιῶν ὑμῶν τὰ παραπτώματα αὐτῶν. 

"KAI éyéveto ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους τούτους, 19 
μετῆρεν ἀπὸ τῆς Γαλιλαίας, καὶ ἦλθεν εἰς τὰ ὅρια τῆς ᾿Ιουδαίας 
πέραν τοῦ ᾿Ιορδάνου. καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ, καὶ 2 
ἐθεράπευσεν αὐτοὺς ἐκεῖ. Καὶ προσῆλθον αὐτῷ οἱ Φαρισαῖοι 3 
πειράξοντες αὐτὸν, καὶ λέγοντες αὐτῷ, “ Εἰ ἔξεστιν ἀνθρώπῳ 
ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν ;” "Ὁ δὲ ἀπο- 4 
κριθεὶς elrrev αὐτοῖς, “Οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας ἀπ᾽ ἀρχῆς 
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς, "καὶ εἶπεν, ‘"Evexey τούτου 5 


21. See ver. 15. 

25. καὶ ἀποδοθῆναι is generally rendered, and 
that the debt should be paid. Hombergius 
thought it should be coupled with πραθῆναι, 
— that they should be sold and given up [to the 
perchaier!| 4 in xxvii. 58. 

28. The reading is probably ἀπόδος μοι εἴ τι 
ὀφείλεις. 

29. πάντα is perhaps an interpolation. 

Cuap. XIX. 1. πέραν τοῦ ᾿Ιορδάνον. Mark 
writes more precisely, διὰ τοῦ πέραν τοῦ ᾿Ιορδά- 


νοῦ, x. 1. i. 6. in going from Galilee to Judza, 
he performed part of the journey by crossing 
the Jordan. The more regular and expeditious 
way was through Samaria. John iv. 4 Or 
this may agree with John x. 40, where Jesus is 
said to have gone πέραν τοῦ ᾿Ιορδάνον, after the 
feast of the Dedication. 

3. This question was then in dispute between 
the schools of Hillel and Shammat  Krebsius. 

4. aw’ ἀρχῆς. Hombergius refers these words 
to ἐποίησεν. 


Κεφ. 19.] 


KATA ΜΑΤΘΑΙΟΝ. 


45 


καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα’ καὶ προσ- 


κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ 
6 μίαν ;; 


7 συνέζευξεν, ἄνθρωπος μὴ χωριζέτω.᾽᾽ 
οὖν Μωσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου, καὶ iwos 


A é e δύ » lA 
σονται ot OVO εἰς σάρκα 


ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία: ὃ οὖν 6 Θεὸς 


Aéyovowy αὐτῷ, “7 =v. 81; 
ey Tl Deut. uxtv. 1. 


8 λῦσαι αὐτήν ;᾽ Aéyes αὐτοῖς, ““Οτι Μωσῆς πρὸς τὴν σκλη- 
ροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν" 
9 ἀπ᾽ ἀρχῆς δὲ οὐ γέγονεν οὕτω. λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπο- « xv. 83; 


ar. x. 11; 


λύσῃ τὴν γυναῖκα αὐτοῦ, εἰ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, τὰ xvi. 18; 


10 μοιχᾶται" καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.᾽ 


1 Cor. αἱ 11. 


Δέγουσιν 


αὑτῷ οἱ μαθηταὶ αὐτοῦ, “ Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώ- 


11 πον μετὰ τῆς γυναικὸς, οὐ συμφέρει γαμῆσαι.᾽ 
αὐτοῖς, “ Ov πάντες χωροῦσι τὸν λόγον τοῦτον, ἀλλ᾽ ols δέδοται. 


ΥὉ δὲ εἶπεν ν 1 Cor. vii. 


4, 1, 9, 17. 


12 2 εἰσὶ γὰρ εὐνοῦχοι, οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτω" .Α Cor. vi 
καί εἰσιν εὐνοῦχοι, οἴτινες εὐνουχίσθησαν ὑ ὑπὸ τῶν ἀνθρώπων" εἰ een 
καί εἶσιν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαντοὺς, διὰ τὴν βασιλείαν 
τῶν οὐρανῶν. 6 δυνάμενος χωρεῖν, χωρείτω.᾽» 


13 Τότε προσηνέχθη αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ " 


Μαν.χ. 18 
Lu. xviii. 15. 


14 αὐτοῖς, Kat προσεύξηται" οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς" ὃ ὁ υ xviii. 3. 
δὲ ᾿Ιησοῦς εἶπεν, “Agere τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ 
ἐλθεῖν πρός pe τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρα- 


ιὸ νῶν. 


Καὶ ἐπιθεὶς αὐτοῖς τὰς χεῖρας, ἐπορεύθη ἐκεῖθεν. 


ι. °KAI ἰδοὺ, εἷς προσελθὼν εἶπεν αὐτῷ, “Διδάσκαλε ἀγαθὲ, vlc Mar. x.17; 


17 ἀγαθὸν ποιήσω, iva ἔχω ζωὴν αἰώνιον ;” ‘O δὲ εἶπεν αὐτῷ, “ Τί 


Lu. xviii. 18. 


με λέγεις ἀγαθόν ; οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός. εἰ δὲ θέλεις 


18 εἰσελθεῖν es τὴν ζωὴν, τήρησον τὰς éevTONds.” 


“ Ἰ]οίας ;’ 


a ὁ Exod. 
3 xx. 18; 


“Λέγει aur 


O δὲ ᾿Ιησοῦς εἶπε, ““ἃ Τὸ, οὐ φονεύσεις" οὐ μοι- ἴδει τ. 17. 


xv. 4; 


19 at οὐ pipe οὐ ψευδομαρτυρήσεις" “τίμα τὸν πατέρα ot. xxii, 39; 


. vie 23 


Ephes 
σου Καὶ τὴν μητέρα" καὶ a ἀγαπήσεις τὸν πλησίον σου ὡς σεάῦν- Lev. χἰχ. 18. 


20 TOV.” 


Aéyet αὐτῷ ὁ νεανίσκος, “ Πάντα ταῦτα ἐφυλαξάμην Bom. si 9; 


Gal. v. 14; 


21 ἐκ νεότητός jou’ τί Ere ὑστερῶ ;” {Ἔφη αὐτῷ ὁ ᾿Ιησοῦς, “Rh Jac. i. δ 


θέλεις τέλειος εἶναι, ὕπωγε πώλησόν cov τὰ ὑπάρχοντα, καὶ τῷ 


5. καὶ εἶπεν. Epiphanius observes, that these 
words were not spoken by God, but by Adam, 
vol. i. p. 225. So Philo Judeus understood 
them, vol. ii. p. 653. Theophylact says that 
what Adam spoke, he spoke ἐκ Θεοῦ. 

Ibid. of 8 These words are not in the 
Hebrew, but are in the Samaritan Pentateuch 
and tre LXX. 

8. Hackspanius remarks the difference be- 
tween éwérpeyer in this verse, and ἐνετείλατο 
in the preceding. 

9. According to Mark, this was said to the 
disciples afterwards in the house. x. 10. 

I el μή. The reading is probably μὴ ὀπὶ 


10. αἰτία, conditio. Boisius, Schwarzius. 
11. χωροῦσι τὸν Adyor does not mean, are 


vi. 19, 20; 
xii. 88. 


able to understand this saying, but, are able to 
observe what is expressed in this saying. The 
saying was, ob συμφέρει γαμῆσαι. Our Saviour 
observes, Ye say truly: there may be cases, in 
which it is better for persons not to marry: 
(see 1 Cor. vii. 26.) bué all cannot comply with 
this. 

12. εὐνούχισαν ἑαυτούς. For such cases see 
Selden in Otiie Theolog. p. 499. Wolfius. 

16. εἷς. Luke calls him ἄρχων. xviii. 18. 

17. τί με λέγεις ἀγαθόν ; in what sense do you 
call me good ἢ Origen understood it as if it was 
τί pe λέγεις περὶ ἀγαθοῦ; and so R. Simon 
translates it: but they are certainly wrong, as 
is plain from our Saviour’s answer. 

18. See note at Mark x. 19. 


40 


ETAITEAION 


[ Keg. 19, 20. 


δὸς πτωχοῖς" καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ" καὶ δεῦρο axo- 


λούθει μοι." 


᾿Ακούσας δὲ ὁ νεανίσκος τὸν λόγον, ἀπῆλθε λυ- 22 


πούμενας: ἦν γὰρ ἔχων κτήματα πολλά. 


eMer.x.24; ΕἾ Ὁ δὲ ᾿Ιησοῦς εἶπε τοῖς μαθηταῖς αὐτοῦ, ““᾿Αμὴν λέγω ὑμῖν, 23 
. e 9 7 “A 
tom or, δυσκόλως πλούσιος εἰσελεύσεται εἰς THY βασιλείαν τῶν 


οὐρανῶν. πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστι κάμηλον διὰ 34 
τρυπήματος ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν 


τοῦ Θεοῦ εἰσελθεῖν.» 


᾿Ακούσαντες δὲ οἱ μαθηταὶ αὐτοῦ ἐξε- 25 


πλήσσοντο σφόδρα, λέγοντες, “Τίς ἄρα δύναται σωθῆναι ;” 
b Jer. xxxil, ᾿Εμβλέψας δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “ἢ Παρὰ ἀνθρώποις 36 


17; Zach. 


1 Mar. x. 28; 


τοῦτο ἀδύνατόν ἐστι, παρὰ δὲ Θεῷ πάντα δυνατά ἐστι.᾽ 
! Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ, “᾿Ιδοὺ, ἡμεῖς ἀφή- 27 


Lu. xviii. 28. καμεν πάντα, καὶ ἠκολουθήσαμέν σοι τί ἄρα ἔσται ἡμῖν ;” 
k Act. iii 31; Κ΄ Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, “᾿᾿Αμὴν λέγω ὑμῖν, ὅτι ὑμεῖς οἱ 38 


4 Pet. iii. 18; 


Apoc. xxi.1; ἀκολουθήσαντές μοι, ἐν TH παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ 
᾿ τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖς ἐπὶ 


La. xxii. 29 
30. 


eN 
Vie 


δώδεκα θρόνους, κρίνοντες tas δώδεκα φυλὰς τοῦ ᾿Ισραήλ. καὶ 29 
πᾶς ὃς ἀφῆκεν οἰκίας, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μη- 
τέρα, ἢ γυναῖκα, ἣ τέκνα, ἢ ἀγροὺς, ἕνεκεν τοῦ ὀνόματός μου, 
ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. 


‘xx. 16; 
Mar. x. 81; ς 
La. xiii. 30; 


ἱπολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι. 30 
Ομοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ oixo- 20 


δεσπότῃ, ὅστις ἐξῆλθεν ἅμα mpwt μισθώσασθαι ἐργάτας εἰς 
τὸν ἀμπελῶνα αὐτοῦ. συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ 2 
Snvapiov τὴν ἡμέραν, ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα 
αὐτοῦ. καὶ ἐξελθὼν περὶ τὴν τρίτην ὥραν, εἶδεν ἄλλους ἑστῶ- 8 
tas ἐν τῇ ἀγορᾷ ἀργούς: κἀκείνοις εἶπεν, «Ὑπάγετε καὶ ὑμεῖς 4 


21. ἀκολούθει μοι. This shews that he was 
only enjoined to sell his possessions, if he in- 
tended to become one of the regular attendants 
of Jesus. The twelve disciples had forsaken all 
and followed him ; and he now invited this per- 
son to do the same: but as we cannot follow 
Jesus in this sense, the precept cannot be of 
universal application. 

23. Bac. τῶν οὐρανῶν. 
and Index. 

24. κάμηλον. It has been proposed to read 
κάμιλον, a cable, as a more natural expression : 
but κάμηλον is certainly right; and our Saviour 
was using a Jewish proverb to denote an im- 
possibility. Lightfoot quotes from the Talmud, 
‘* Non ostendunt homini palmam ex auro, nec 
elephantem incedentem per foramen acus:” and 
again, ‘“‘ Forte tu e Pombedithanis es, qui in- 
troducere po-sunt elephantem per foramen 
acus.”” See Caninius De Lect. N. T. Heb. c. 9. 
Pe 38. Vorstius De Adag. N. T. c. 3. p. 14. 

t is singular that the Arabic terms for a camel 


See note at v. 19, 


ὅν and a cable (Aves) only differ in 


the points. 


26. παρὰ Θεῷ. By the grace and assistance 
of God. Clarke. 

28. The words ἐν τῇ παλιγγενεσίᾳ should be 
connected, not with of ἀκολουθήσαντές μοι, but 
with ὅταν καθίσῃ κι τ. Δ. In the parallel place 
of Luke xxii. 80. we read ἐν τῇ βασιλείᾳ μου. 
Philo Judeus uses παλιγγενεσία for the future 
state of the soul. vol. i p. 159. See Raphel, 
Palairet, Wolfius. Theophylact explains it to 
mean 7 ασις. 

29. ἑκατονταπλασίονα. What is worth a 
hundred times as much. See Mark x. 30. 

80. Such will be the reward of those who 
give up any thing for sake of the gospel: but 
all will not do this; and many, who have had 
the gospel preached to them early, wil] reject it, 
and be as if they had never heard it; while 
many, who were late in hearing it, will embrace 
it as eagerly as if they had heard it at first. Or 
it may mean, Many whoare great in this world, 
will find themselves humbled in the next. 

Cuap. XX. 1. This parable refers to the 
Jews and Gentiles; the former were called 
early, the latter late. 

2. τὴν hu. either for that day, or by the day. 


Κεφ. 20.] 


KATA ΜΑΤΘΑΙΟΝ. 


47 


δ εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν 9 δίκαιον δώσω ὑμῖν. οἱ δὲ ἀπῆλ- 
θον. Πάλιν ἐξελθὼν περὶ ἕκτην καὶ ἐννάτην ὥραν, ἐποίησεν 
6 ὡσαύτως. περὶ δὲ τὴν ἑνδεκάτην ὥραν ἐξελθὼν, εὗρεν ἄλλους 
ἑστῶτας ἀργοὺς, καὶ λέγει αὐτοῖς, Τί ὧδε ἑστήκατε ὅλην τὴν 
7 ἡμέραν ἀργοί; λέγουσιν αὐτῷ, “Ore οὐδεὶς ἡμᾶς ἐμισθώσατο. 
λέγει αὐτοῖς, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν 
8 ἡ δίκαιον λήψεσθε. ᾿Οψίας δὲ γενομένης λέγει ὁ κύριος τοῦ 
ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ, Κάλεσον τοὺς ἐργάτας, καὶ 
ἀπόδος αὐτοῖς τὸν μισθὸν, ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως 
9 τῶν πρώτων. Kal ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν, ἔλα- 


10 βον ἀνὰ δηνάριον. ἔλθόντες δὲ οἱ πρῶτοι ἐνόμισαν ὅτι πλείονα 
11 λήψονται" καὶ ἔλαβον καὶ αὐτοὶ ἀνὰ δηνάριον. λαβόντες δὲ 
12 ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες, Ὅτι οὗτοι οἱ ἔσχα- 

τοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας, τοῖς 
18 βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. ὁ δὲ ἀπο- 

κριθεὶς εἶπεν ἑνὶ αὐτῶν, ᾿ Ἑταῖρε, οὐκ ἀδικῶ σε; οὐχὶ δηναρίου 
14 συνεφώνησάνφ μοι ; ἄρον τὸ σὸν καὶ ὕπωγε. θέλω δὲ τούτῳ τῷ 
15 ἐσχάτῳ δοῦναι ὡς καὶ σοί: 4 οὐκ ἔξεστί μοι ποιῆσαι ὃ θέλω ἐν 


τοῖς ἐμοῖς ; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτε ἐγὼ ἀγαθός 
16 εἶμι ; "᾿οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχα- = xix. 80; 


τοι" πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί." 


et xxii. 14; 


17 "KAI ἀναβαίνων ὁ ᾿Ιησοῦς εἰς 'Ιεροσόλυμα, παρέλαβε τοὺς © xiii. $0. 


e xvi. 21; 


18 δώδεκα μαθητὰς κατ᾽ ἰδίαν ἐν τῇ ὁδῷ, καὶ εἶπεν αὐτοῖς, ““᾿Ιδοὺ, Mar. x. 82; 


ἀναβαίνομεν εἰς 'Ιεροσόλυμα, καὶ 6 vids τοῦ ἀνθρώπου παραδο- 


La. xviii. 81. 


* θήσεται τοῖς ἀρχιερεῦσι καὶ γραμματεῦσι" καὶ κατακρινοῦσιν 


19 αὐτὸν θανάτῳ, “καὶ παραδώσ 


ὕσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ° Job. xviil. 


ἐμπαῖξαι καὶ μαστυγῶσαι καὶ σταυρῶσαι καὶ τῇ τρίτῃ ἡμέρᾳ = 


> ’ 33 
ἀναστήσεται. 


20) PTore προσῆλθεν αὐτῷ ἡ μήτηρ τῶν νἱῶν Ζεβεδαίαν μετὰ r iv. 21; 


21 τῶν υἱῶν αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά τι παρ᾽ αὐτοῦ. ὁ δὲ 


. Mar. x. 35. 


εἶπεν αὐτῇ, “Ti θέλεις ;” Λέγει αὐτῷ, “ Εἰπὲ iva καθίσωσιν 
οὗτοι οἱ δύο υἱοί μου, εἷς ἐκ δεξιῶν σου, καὶ εἷς ἐξ εὐωνύμων, ἐν 
32 τῇ βασιλείᾳ cov.” ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, Οὐκ οἴδατε 
τί αἰτεῖσθε. «δύνασθε πιεῖν τὸ ποτήριον, ὃ ἐγὼ μέλλω πίνειν, « xxvi.89,42; 
καὶ τὸ βάπτισμα, ὃ ἀγὼ βαπτίζομαι, βαπτισθῆναι ;” Aéyovow ceo 


9. This cannot be applied to the case of late 
repentance: for such persons were called long 
before; only they did not obey the cali till the 
eleventh hour. 

12. ἐποίησαν, sc. ἔργον. Ἰποιεῖν is used in the 
same sense in Ruth ii. 19. See Boisius, Hom- 
bergius. Stephens and Casaubon understood it 
to mean commorari, as in Acts xx. 3. 

15. ὀφθαλμὸς πονηρὸς generally means ax 
envious eye: the meaning is here, is your jea- 
lousy excited, beeause I am acting kindly? See 
Mark vii. 22. 

16. «dAwrol—dxAexrol. The difference be- 


tween these two terms is this: κλητοὶ are all 
those who have an opportunity of hearing the 
gospel: ἐκλεκτοὶ are those who are finally ac- 
cepted for the use they have made of their call. 
The labourers, who were called early, were dis- 
contented, and therefore not éxAexrol. See xxii. 
3, 8. . 

20. Mark does not mention the mother, x. 
35. Her name was Salome. 

22. τὸ ποτήριον. The cup of affliction and 
martyrdom. See xxvi. 39; John xviii. 11. 

Ibid. βάπτισμα. See Luke xii. 50. Mar- 
tyrdom used to be called baptismus sanguinis. . 


8 Mar. x. Al. 


ε Mar. x. 42; 
La. xxii. 25. 


t Phil. ii. 7; 
La. xxii. 27; 
1 Tim. ii. 6; 
Tit. ii. 14; 

1 Pet. i. 18, 
19 

o Mar. x. 46: 
Lu. xviii. 85. 


48 ETAITEAION [Κεφ. 20, 21. 


αὐτῷ, “ Δυνάμεθα." Kai λέγει αὐτοῖς, “ To μὲν ποτήριόν μου 28 
πίεσθε, καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε:" 
τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων μου, οὐκ ἔστιν 
ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός pov.” "Καὶ Ἢ 
ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν. "ὁ δὲ 36 
᾿Ιησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, “ Οἴδατε ὅτι οἱ ἄρχον- 
τες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι κατεξου- 
σιάζουσιν αὐτῶν. οὐχ οὕτως δὲ ἔσται ἐν ὑμῖν: ἀλλ᾽ ὃς ἐὰν θέλῃ 26 
ἐν ὑμῖν μέγας γενέσθαι, ἔστω ὑμῶν διάκονος" καὶ ὃς ἐὰν θέλῃ ἐν 27 
ὑμῖν εἶναι πρῶτος, ἔστω ὑμῶν δοῦλος" ᾿ὥσπερ 6 vids τοῦ ἀνθρώ- 28 
που οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν 
ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 

“KAI ἐκπορευομένων αὐτῶν ἀπὸ “Ἰεριχὼ, ἠκολούθησεν αὐτῷ 29 
ὄχλος πολύς. καὶ ἰδοὺ, δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδὸν, 80 
ἀκούσαντες ὅτι ᾿Ιησοῦς παράγει, ἔκραξαν λέγοντες, “ ᾿Ελέησον 
ἡμᾶς, κύριε, υἱὸς Δαβίδ. ‘O δὲ ὄχλος ἐπετίμησεν αὐτοῖς iva 8ι 
σιωπήσωσιν. οἱ δὲ μεῖζον ἔκραζον λέγοντες, ““᾿Ελέησον ἡμᾶς, 
κύριε, uibs Δαβίδ." Kat στὰς ὁ ᾿Ιησοῦς ἐφώνησεν αὐτοὺς καὶ 82 
εἶπε, “Τί θέλετε ποιήσω ὑμῖν ;”? Aéyovow αὐτῷ, “ Κύριε, ἵνα 88 
ἀνοιχθῶσιν ἡμῶν οἱ ὀφθαλμοί. Σπλαγχνισθεὶς δὲ ὁ ᾿Ιησοῦς 3 


ἥψατο τῶν ὀφθαλμῶν αὐτῶν" καὶ εὐθέως ἀνέβλεψαν αὐτῶν οἱ 
ὀφθαλμοὶ, καὶ ἠκολούθησαν αὐτῷ. 


κ Mar. xi 1; 
La. xix. 29. 


xKAI ὅτε ἤγγισαν εἰς [Ιεροσόλυμα, καὶ ἦλθον εἰς Βηθφαγῆ 21 
πρὸς τὸ ὄρος τῶν ἐλαιῶν, τότε ὁ ᾿Ιησοῦς ἀπέστειλε δύο μαθη- 


τὰς, λέγων αὐτοῖς, “ Πορεύθητε εἰς τὴν κώμην τὴν ἀπέναντι 4 
ὑμῶν καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην, καὶ πῶλον μετ᾽ 
αὐτῆς" λύσαντες ἀγάγετέ μοι. καὶ ἐάν τις ὑμῖν εἴπῃ τὶ, ἐρεῖτε, 8 
Ὅτι 6 Κύριος αὐτῶν χρείαν ἔχει" εὐθέως δὲ ἀποστελεῖ αὐτούς." 

y Fea.lxii.i1; Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, 4 


Zach. ix. 


x 9; A 
Joh. xii. 15. λέγοντος, “ὙΚἴπατε τῇ θυγατοὶ Σιὼν, ᾿Ιδοὺ, ὁ βασιλεύς σου 5 


28. οὐκ ἔστιν ἐμὸν δοῦναι. It does not depend 
upon any arbitrary preference, as you suppose, 
nor will exaltation in my kingdom be such as 
you expect: but there is happiness prepared by 
my Father for those persons, and upon those 
conditions, which he has appointed. 

. ἔστω. Probably ἔσται. 

. ἐκπορευομένων. Luke says ἐν τῷ ἐγγίζειν 
αὐτὸν εἰς Ἱεριχώ. xviii. 35. Newcome sup- 
poses that Jesus stayed a few days at Jericho, 
and met the blind men when he had left the 
city and was returning to it. 

30. δύο τυφλοί. Mark mentions only one, 
Bartimeus, x. 46. Luke also“only mentions 
one, xviii. 35. 

Cuap. XXI. 1. Bethphage was about fif- 
teen stadia from Jerusalem, on the other side of 
the mount of Olives. Compare Mark xi. 1; 
John xi. 18. Lightfoot was mistaken in saying 
that it was within the walls of Jerusalem; 


Centur. Chorogr. c. 37.) as is shewn by Hug. 
(val i. p. 20. Engl. translat.) 

8. ὁ Κύριος probably means the Lord. It is 
plain, that the owner was preternaturally moved 
to let them go, and he therefore would not inquire 
into what was meant by the Lord having need of 
them. Others think that it means the Master, 
and that the owner was acquainted with Jesus. 
See xxvi. 18. 

Ibid. εὐθέως δὲ ἀποστελεῖ αὐτούς. L. de 
Dieu observes, that this may apply either to the 
owner of the beasts letting them go, or to 
Christ returning them. He prefers the former, 
which seems certainly the true meaning: but 
the reading is probably ἀποστέλλει. 

5. The first part seems to be taken from 
Isaiah Ixii. 11. Εἴπατε τῇ θυγατρὶ Σιὼν, "180d, 
ὁ σωτήρ σοι παραγέγονεν, afd the remainder 
from Zech. ix. 9. χαῖρε σφόδρα, θύγατερ Σιὼν, 
κήρυσσε, θύγατερ ‘lepovoartm’ ἰδοὺ, ὃ βασιλεὺς 


Κεφ. 21. 


KATA ΜΑΤΘΑΙ͂ΟΝ. 


49 


ἔρχεταί σοι, πραῦς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν 

6 ὑποζυγίου. Πορευθέντες δὲ οἱ μαθηταὶ, καὶ ποιήσαντες καθὼς 

7 προσέταξεν αὐτοῖς ὁ ᾿Ιησοῦς, ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, 
καὶ ἐπέθηκαν ἐπάνω αὐτῶν τὰ ἱμάτια αὐτῶν, καὶ ἐπεκάθισεν 

8 ἀπάνω αὐτῶν. "ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια " Job. xii.18. 
ἐν τῇ ὁδῷ. ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων, καὶ 

9 ἐστρώνννον ἐν τῇ ὁδῷ. "οἱ δὲ ὄχλοι οἱ προάγοντες καὶ οἱ ἀκο- " xxiii. 39; 


λουθοῦντες ἔκραζον, λέγοντες, “᾿Ὡσαννὰ τῷ υἱῷ Δαβίδ' εὐλο- 


Ps. cxviii. 26. 


γημένος 6 ἐρχόμενος ἐν ὀνόματι Kupiov. ‘Rcava ἐν τοῖς 


ὑψίστοις. 


10 Kat εἰσελθόντος αὐτοῦ εἰς “Ιεροσόλυμα, ἐσείσθη πᾶσα ἡ 


11 πόλεις, λέγουσα, “Τίς ἐστιν οὗτος ;᾽ “Oi δὲ ὄχλοι ἔλεγον, » ii. 23. 
“Οὗτός ἐστιν ᾿Ιησοῦς 6 προφήτης, ὁ ἀπὸ Ναζαρὲτ τῆς 


Γαλιλαίας.» 


12 «ΚΑῚ εἰσῆλθεν ὁ ᾿Ιησοῦς εἰς τὸ ἱερὸν τοῦ Θεοῦ, καὶ ἐξέβαλε « Mar.xi.15; 


Lu. xix. 45; 


πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, Kal TAS Job. ii. 13. 
τραπέζας τῶν κολλυβιστῶν κατέστρεψε, καὶ τὰς καθέδρας τῶν 
18 πωλούντων τὰς περιστεράς. “Kal λέγει αὐτοῖς, “Γέγραπται, 4 kes. 1vi.7; 


“ὋὉ οἶκός μου, οἶκος προσευχῆς κληθήσεται"᾽ ὑμεῖς δὲ αὐτὸν 


Jerem.vii.11. 


14 ἐποιήσατε σπήλαιον λῃστῶν." Kal προσῆλθον αὐτῷ τυφλοὶ 


ἔρχεταί σοι δίκαιος καὶ σώζων, αὑτὸς πραὺς, na 
ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Origen 
ives five different translations. vol. iii. p. 742. 
ohn quotes the same passage, xii. 15, but dif- 


fers from Matthew and the LXX. See Carp-- 


zovius, Surenhusius. 

7. ὄνον καὶ πῶλον. 
foal. Mark xi. 7. 

Ibid. ἐπάνω αὐτῶν, sc. τῶν ἱματίων. Beza, 
Hombergius: but it more probably means the 
ass and foal, though Jesus only rode on one of 
them. Hackspanius, Wolfius. 

8. τὰ ἱμάτια. See 2 Kings ix. 18. Plutarch 
speaks of Cato being received, ὑποτιθέντων τὰ 
ἱμάτια τοῖς πόσιν. Compare also Herodian’s 
account of Commodus entering Rome. Light- 
foot observes, that it may mean, that they made 
tabernacles of their garments and boughs of 
trees by the sides of the road. See Wolfius. 

Ibid. κλάδους. “ κλάδους ἐλαίας ἣ φοινίκων." 
Clem. Alex. vol. i. p. 104. Philo Judzus 
speaks of Agrippa returning from Jerusalem 
οὐχ ὑπὸ μιᾶς πόλεως, ἀλλ᾽ ὑπὸ τῆς χώρας ἀπά- 
ons, φυλλοβολούμενός τε καὶ θαυμαζόμενος ἐπ᾽ 
εὐσεβείᾳ. vol. ii. p. 589. 

9. ᾿Ωσαννὰ is not a Syriac word, but purely 
Hebrew, x3 aye, servanunc. The two words 


had become one, and were in frequent use as 
an exclamation: ὡσαννὰ ἔστω τῷ vig Δαβ[δ, 
salus ea, auxilium illud, quod ἐπ dictionibus 
RIAN continetur, contingat filio Davidis: 
ὡσαννὰ ἔστω ἐν τοῖς ὑψίστοις, salus illa, auxilium 
illud, quod per Hosannem innuitur, contingat εἰ in 
locis altissimis. L. de Dieu. This description 
may be compared with that given in Pseudo- 


Our Saviour sate on the 


Hippocr., Epist. vol. iii. p.794. of μὲν ἑπόμενοι, 
of τ προθέοντες, ἑτέρωθεν ὅτεροι, “ σῶζε," λέ- 
Ὕοντες, “ βοήθει," ‘‘ θεράπευσον.᾽᾽ 

Ibid. ἐν ὀνόματι Κυρίον. These words are 
connected with εὐλογημένος, not with ἐρχόμενος, 
by Hombergius. They are taken from Psalm 
cXviii. 26. and it appears from the Talmud that 
children were taught by their parents to repeat 
thie psalm. See Wolfius. 

12. εἰσῆλθεν. This was the next day. Mark 
xi. 1I—15. The scene took place in the court 
of the Gentiles. 

Ibid. ras τραπέζας τῶν κολλυβιστῶν. The 
κολλυβισταὶ were persons who changed money 
for those who came to pay the didrachma for 
the temple (see xvii. 24.): and received a small 
piece of money, called «éAAvBos, or κέρμα, 
(John ii. 15.) for their profit. Among other 
instances from the Talmud, Lightfoot brings 
the following; ‘Opus est, ut habeat unus- 
quisque hemisiclum, quem pro se persolvat. 
Cum ergo accedit ad Trapezitam, ad siclum 
mutandum duobus hemisiclis, ]ucrum ei ali- 
quod reddere tenetur, quod vocatur nadip 
nxdAAvBos.”” 

Ibid. τῶν πωλούντων ras wepiorépas. These. 
persons furnished doves for those who came to 
be purified according to Levit. xii. 6, 8; xv. 
14, 29. 

18. οἶκος προσευχῆς κληθήσεται. Isaiah. 
adds, πᾶσι τοῖς ἔθνεσιν, and our Saviour might 

articularly allude to that part of the temple 
being allotted to Gentile proselytes. 

Ibid. λῃστῶν. Josephus says that ἐκδοχεῖον 


κλεπτῶν, φονέων, ἁρπάγων τὸ ἱερὸν γέγονε. De 
Bel. Jud. vii, 11. 


50 ETAITEAION [Κεφ. 21. 


καὶ χωλοὶ ἐν τῷ ἱερῷ' καὶ ἐθεράπευσεν αὐτούς. ᾿Ιδόντες δὲ οἱ 15 
ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησε, καὶ τοὺς 
παῖδας κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας, “᾿Ωσαννὰ τῷ νἱῷ 
Δαβὶδ," ἠγανάκτησαν, καὶ εἶπον αὐτῷ, ““᾿Ακούεις τί οὗτοι 16 
λέγουσιν ;” ὋὉ δὲ ᾿Ιησοῦς λέγει αὐτοῖς, “Ναί. οὐδέποτε ἀνέ- 
ὁ Ps. vii. 2. γνωτε, “Ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω 
αἶνον ;?” Καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς 11 
Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ. 
'TIpwtas δὲ ἐπανάγων εἰς τὴν πόλεν, ἐπείνασε' καὶ ἰδὼν συ- 18 
«nv μίαν ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ᾽ αὐτὴν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ 
© εἰ μὴ φύλλα μόνον' καὶ λέγει αὐτῇ, “ Μηκέτι ἐκ σοῦ καρπὸς 
γένηται eis τὸν αἰῶνα." Καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ. 
Kat ἰδόντες οἱ μαθηταὶ ἐθαύμασαν, λέγοντες, “ Πῶς παραχρῆμα 30 
ε χτὶ!. 3206. ἐξηράνθη ἡ συκῆ ;” © ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, 21 
“«᾿Αμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν, καὶ μὴ διακριθῆτε, οὐ 
μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, 


{Μεν. xi. 18. 


τί, 75 *ApOnte καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται" ὃ καὶ πάντα 23 
Lu. xi.9; ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ, πιστεύοντες, λήψεσθε." 
τοι re, KAI ἐλθόντι αὐτῷ εἰς τὸ ἱερὸν, προσῆλθον αὐτῷ διδάσκοντι 28 
es οἱ ἀρχιερεῖς καὶ of πρεσβύτεροι τοῦ λαοῦ, λέγοντες, “Ev ποίᾳ 

e Φ ΠῚ 9 


Lu.ax.1. ἐξουσίᾳ ταῦτα ποιεῖς ; Kal τίς σοι ἔδωκε THY ἐξουσίαν ταύτην ;”’ 
᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, ““᾿ Ἐρωτήσω ὑμᾶς κἀγὼ 34 
λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι, κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ 
ταῦτα ποιῶ. τὸ βάπτισμα ᾿Ιωάννου πόθεν ἦν ; ἐξ οὐρανοῦ, ἢ 35 
ἐξ ἀνθρώπων ;” Οἱ δὲ διελογίζοντο παρ᾽ ἑαντοῖς, λέγοντες, 


“Ἐὰν εἴπωμεν, ᾿Εξ οὐρανοῦ, ἐρεῖ ἡμῖν, Διατί οὖν οὐκ ἐπιστεύ- 


kxiv.5; ate αὐτῷ; ᾿έὰν δὲ εἴπωμεν, Ἐξ ἀνθρώπων, φοβούμεθα τὸν 26 
rer εἰ. 20; ByNov" πάντες γὰρ ἔχουσι τὸν ᾿Ιωάννην ὡς προφήτην. Καὶ οἵ 


ἀποκριθέντες τῷ ᾿Ιησοῦ εἶπον, “ Οὐκ οἴδαμεν." “Edn αὐτοῖς 
καὶ αὐτὸς, “Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 
Τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχε τέκνα δύο, καὶ προσελθὼν τῷ 48 
πρώτῳ εἶπε, Τέκνον, ὕπαγε, σήμερον ἐργάζου ἐν τῷ ἀμπελῶνί 
μου. ‘O δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω' ὕστερον δὲ μεταμελη- 49 
θεὶς, ἀτῆλθε. Καὶ προσελθὼν τῷ δευτέρῳ εἶπεν ὡσαύτως. ὁ 80 
δὲ ἀποκριθεὶς εἶπεν, ᾿Ε γὼ, κύριε" καὶ οὐκ ἀπῆλθε. τίς ἐκ τῶν 8ὶ 


16. κατηρτίσω αἶνον. In the Hebrew it is plete withering of the tree the next day. Our 


Sundasti robur. The word thy signifies lous ve- 
hementer pronunciata, laus solida. 

17. Βηθανίαν. Lightfoot says that Bethany 
was the name of a district as well as of a town, 
and signifies locus dactylorum. That there were 
palm trees near is evident from John xii 13. 

18. Πρωΐας. Tuesday morning. 

19, 20. The disciples did not perceive the 
tree to have withered till the following morn- 
ing: (compare Mark xi. 18, 14. 20, 21:) or 
perhaps they saw the sentence take effect im- 
~~” and remarked upon the more com- 


Saviour meant his disciples to learn from this 
miracle, that faith without works is dead. 

21. τῷ ὄρει τούτῳ. Lightfoot has shewn that 
the expression eradicator montium is common in 
the Talmud, as applied to their doctors. Com- 
pare Is. xi. 4; Zech. iv. 7. 

28. τέκνα δύο. These represent the Jeys 
and Gentiles: the former knew the will of God, 
and professed to do it, but did not; the latter 
were disobedient to God for a long time, but 
afterwards repented and were converted. 


Κεφ. 21.] 


ΚΑΤΑ ΜΑΤΘΑΙΟΝ. 


5] 


δύο ἐποίησε τὸ θέλημα τοῦ πατρός ;” Aéyovow αὐτῷ, “ὋὉ 
πρῶτος. Μέγει αὐτοῖς ὁ ᾿Ιησοῦς, “"᾿Αμὴν λέγω ὑμῖν, ὅτι οἱ ι τα. vii. 20, 
τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ 

92 Θεοῦ. "ἦλθε γὰρ πρὸς ὑμᾶς ᾿Ιωάννης ἐν ὁδῷ δικαιοσύνης, καὶ » το. iii. 12, 
οὐκ ἐπιστεύσατε αὐτῷ, οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν * 
αὐτῷ' ὑμεῖς δὲ ἰδόντες οὐ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι 


αὐτῷ. 


8ὲ “""άλλην πἀραβολὴν ἀκούσατε. "Ανθρωπός τις ἦν οἶκο- . Mar. αἶμα! 


Ὁ. xx. 9; 


δεσπότης, ὅστις ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περι- να. v. 1; 


ἔθηκε, καὶ ὥρυξεν ἐν αὐτῷ ληνὸν, καὶ ὠκοδόμησε πύργον, 


4 Jer. ii. 81; 
Καὶ pe. Ἰχχχ. Β: 


84 ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. ὅτε δὲ ἤγγισεν ὁ και- Crt vii. 


ρὸς τῶν καρπῶν, ἀπέστειλε τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωρ- 


11, 12. 


85 yous, λαβεῖν τοὺς καρποὺς αὐτοῦ" Kai λαβόντες οἱ γεωργοὶ τοὺς 
δούλους αὐτοῦ, ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβό- 

86 λησαν. πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας THU πρώ- 

87 των" καὶ ἐποίησαν αὐτοῖς ὡσαύτως. ὕστερον δὲ ἀπέστειλε πρὸς 
αὐτοὺς τὸν υἱὸν αὐτοῦ, λέγων, ᾿Εντραπήσονται τὸν υἱόν μου. 

38 “Οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν, εἶπον ἐν ἑαυτοῖς, Οὗτός ἐστιν ὃ ° «xvi. 8: 


κληρονόμος" δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν 
Καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ 


89 κληρονομίαν αὐτοῦ. 


et xxvii. 1: 
V Joh. xi. 58. 


40 ἀμπελῶνος καὶ ἀπέκτειναν. ὅταν οὖν ἔλθῃ ὃ κύριος τοῦ ἀμπε- 
41 λῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις ; Δέγουσιν αὐτῷ, 
“ Kaxovs κακῶς ἀπολέσει αὐτούς: καὶ τὸν ἀμπελῶνα ἐκδόσεται 
ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν 
42 τοῖς καιροῖς αὐτῶν." PAéye αὐτοῖς ὁ ᾿Ιησοῦς, ““ Οὐδέποτε » Ps. cxviit 
ἀνέγνωτε ἐν ταῖς γραφαῖς, ’ Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδο- sais 16; 
μοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας" παρὰ Κυρίου ἐγέ- Tee Ὁ 
48 veTo αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν ;? Διὰ τοῦτο Act. 11; 


Rom. ix. 33; 


λέγω ὑμῖν, ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ Eph. tt. 20; 


44 δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. “καὶ ὁ πεσὼν 
ἐπὶ τὸν λίθον τοῦτον συνθλασθήσοται ἐφ᾽ ὃν δ᾽ ἂν πέσῃ, 
μήσει αὐτόν." Kal ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι 


81. τελῶναι κι τ. A. Pudblicans and harlots 

are more likely than you to repent and believe the 
lL. See v. 19. 

82. dv ὁδῷ δικαιοσύνης. Pointing out a way 
by which ye might become righteous, viz. by 
repentance and believing in Christ. 

Ibid. τοῦ πιστεῦσαι. See ii. 18. 

33. Nearly all these expressions are in Isaiah 
v. 2. 

85. ἔδειραν. Adpw is properly to take the skin 
of: and since this was done by beating or 
scourging, δόρω came to have this signification. 

41. Aéyovow. In Mark xii. 9, Luke xx. 16, 
these words are attributed to Christ. 

42. γραφαῖς. The quotation ie taken from 


different but particularly Psalm cxviii. 
22,23. St is connected with the declaration in 


1 Pet. ii. 7. 
q Esa. viii. 


λικ- 15; 
ha. xx. 18. 


ver. 41, and the corner stone implies that Christ 
would unite the Jews and Gentiles in one build- 


ing. 

Ibid. αὕτη. This is in the feminine, because 
the Hebrew has no neuter. Olearius, Casau- 
bon, Vorstius. Or it may refer to κεφαλὴ γω- 
vias. Elsner, Wolfius, 

43. The kingdom of God is here applied to the 
Jews, who were once the chosen people of God: 
but al] their privileges now belong to the Chris- 
tians, and hence the kingdom of God means the 
gospel. See v. 19. 

44. ὁ πεσὼν ἐπὶ τὸν λίθον is the same as 6 
σκανδαλισθεὶς, he that takes offence atthe gospel : 
and therefore ἐφ᾽ ὃν ἂν πέσῃ means the person 
with whom our Saviour will be offended at the 
day of judgment. Compare Mark viii. 88. 


E2 


52 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 21, 22. 


τὰς παραβολὰς αὐτοῦ, ἔγνωσαν ὅτε περὶ αὐτῶν λέγει" καὶ 46 
ζητοῦντες αὐτὸν κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους, ἐπειδὴ ὡς 


προφήτην αὐτὸν εἶχον. 


KAI ἀποκριθεὶς ὁ ᾿Ιησοῦς πάλιν εἶπεν αὐτοῖς ἐν παραβο- 22 
r Lu.xiv.16; λαῖς, λέγων, “τ᾿ Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ 2 


Apoc. xix. 7 
9. 


’ βασιλεῖ, ὅστις ἐποίησε γάμους τῷ υἱῷ αὐτοῦ" καὶ ἀπέστειλε 8 


τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, 


καὶ οὐκ ἤθελον ἐλθεῖν. 


Πάλιν ἀπέστειλεν ἄλλους δούλους, 4 


λέγων, Εἴπατε τοῖς κεκλημένοις, ᾿Ιδοὺ, τὸ ἄριστόν μου ἡτοί- 
paca, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα 


ἕτοιμα" δεῦτε εἰς τοὺς γάμους. 


Οἱ δὲ ἀμελήσαντες ἀπῆλθον, 5 


ὁ μὲν εἰς τὸν ἴδιον ἀγρὸν, 6 δὲ εἰς τὴν ἐμπορίαν αὐτοῦ" οἱ ὁ 
δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ, ὕβρισαν καὶ ἀπ- 
écrewav. ᾿Ακούσας δὲ ὁ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ τ 
στρατεύματα αὐτοῦ ἀπώλεσε τοὺς φονεῖς ἐκείνους, καὶ τὴν 


πόλιν αὐτῶν ἐνέπρησε. 


Τότε λέγει τοῖς δούλοις αὐτοῦ, ‘Os 


μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι. 
πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕ- 9 


ρητε, καλέσατε εἰς τοὺς γάμους. 


Καὶ ἐξελθόντες οἱ δοῦλοε 10 


ἐκεῖνοι εἰς τὰς ὁδοὺς, συνήγαγον πάντας ὅσους εὗρον, πονηρούς 
© Αροο. iid; Te καὶ ἀγαθούς" καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων. "εἰσελθὼν 11 


et xvi. 15; 
et xix. 8. 


δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους, εἶδεν ἐκεῖ ἄνθρω- 


πον οὐκ ἐνδεδυμένον ἔνδυμα γάμον καὶ λέγει αὐτῷ, ᾿ Ἑταῖρε, 12 
πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου ; Ὃ δὲ ἐφιμώθη. 13 


t viii. 12; 
et xiii. 42; 


‘rote εἶπεν ὁ βασιλεὺς τοῖς διακόνοις, Anoavres αὐτοῦ todas 


εἰ xxv. 80. καὶ χεῖρας, ἄρατε αὐτὸν καὶ ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώ- 
> a ἍΜ): e Q @ A a νὼ ἢ 
τερον ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 


Ὁ xx. 16. 


τ Mar.xii.13; 
Lu. xx. 20. 


Ὁ πολλοὶ γάρ εἰσε κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί." 14 
*Tore πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως 15 
αὐτὸν παγιδεύσωσιν ἐν λόγῳ. καὶ ἀποστέλλουσιν αὐτῷ τοὺς 16 


μαθητὰς αὐτῶν μετὰ τῶν ᾿Ηρωδιανῶν, λέγοντες, “ Διδάσκαλε, 


Cuap. XXII. 2. γάμους. A marriage feast. 
So Arrian, ὁ δὲ καὶ γάμους ἐποίησεν ἐν Σούσοις 
ἑαυτοῦ τε καὶ τῶν ἑταίρων. Exped. Alex. vi. 4. 
6. See Raphel, Elsner. Christ is said to be 
wedded to the church in Eph. v. 23, &c. 

3. τοὺς δουλοὺς αὐτοῦ are the apostles and 
preachers of the gospel. 

Ibid. τοὺς κεκλημένους answers to the persons 
who hear the gospel preached: whether they 
accept the terms of it, depends upon them- 
selves. See xx. 16. The men in the parable 
had received one invitation (τοὺς xexAnudvous), 
and persons were now sent to see whether they 
would accept it (καλέσαι). 

4. reOuudva. Elsner understands this lite- 
rally of sacrifices performed at weddings: but 
it probably means merely killed for the feast. 
Wolfius. 

9. διεξόδους τῶν ὁδῶν probably means the 


places where one street passes into another, and 
where there is more likely to be an assemblage 
of people. 

11. ἔνδυμα γάμον represents a life and con- 
duct suitable to a person who professes to be- 
lieve in Christ. It is said that garments were 
distributed to the guests as they entered; so 
that allusion may be made to the assistance of 
the Holy Spirit, which is given to every Chris- 
tian. 

12. ἐφιμώθη, from φίμος, capistrum. Jose- 
phus uses the same metaphor, ὁ μὲν πεφίμωτο 
τοῖς ἱμέροις. De Bet. Jud. i. 22. ὃ. 

13. σκότος. See viii. 12. 

14. See xx. 16. It will be observed, that 
the man was not chosen, because he had not a 
wedding garment; but it was his own fault that 
he had not. 


16. Ἡρωδιανῶν. There have been many' 


Κεφ. 22.] 


KATA ΜΑΤΘΑΙΟΝ. 


53 


οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ τὴν ὁδὸν τοῦ Θεοῦ ἐν ἀληθείᾳ διδάσ- 
κεις, καὶ οὐ μέλει σοι περὶ οὐδενὸς, οὐ γὰρ βλέπεις εἷς πρόσω- 
17 πον ἀνθρώπων. εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ ; ἔξεστι δοῦναι κῆν- 
18 σον Καίσαρι, ἢ οὔ ;” Γνοὺς δὲ ὁ ᾿Ιησοῦς τὴν πονηρίαν αὐτῶν 
19 εἶπε, “ Τί με πειράζετε, ὑποκριταί ; ἐπιδείξατέ μοι τὸ νόμισμα 


20 τοῦ κήνσου."; 


Οἱ δὲ προσήνεγκαν αὐτῷ δηνάριον. καὶ λέγει 


21 αὐτοῖς, “ Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπυγραφή ;” Aéyovow αὐτῷ, 
“ Καίσαρος.᾽ Tore λέγει αὐτοῖς, “γ᾽ Απόδοτε οὖν τὰ Καίσαρος, ν Rom.xili.7. 


22 Καίσαρι" καὶ τὰ τοῦ Θεοῦ, τῷ Θεῷ. 


Καὶ ἀκούσαντες ἐθαύ- 


pacay καὶ ἀφέντες αὐτὸν ἀπῆλθον. 
2 “Ἔν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, οἱ λέ- « Mar.xii.18; 


La. xx. 27; 


yovres μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν, λέγοντες, Act. xxiii. 8. 
434 “ Διδάσκαλε, Μωσῆς εἶπεν, ‘*’ Edy τις ἀποθάνῃ, μὴ ἔχων τέκνα, » Deut. xxv. 
ἐπυγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ, καὶ dva-* 
25 στήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ "Heavy δὲ παρ᾽ ἡμῖν ὁπτὰ 
ἀδελφοί: καὶ ὁ πρῶτος γαμήσας ἐτελεύτησε καὶ μὴ ἔχων σπέρ- 
26 μα, ἀφῆκε τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ. ὁμοίως καὶ ὁ 
27 δεύτερος, καὶ ὁ τρίτος, ἕως τῶν ἑπτά. ὕστερον δὲ ππάντων ἀπέ- 
28 θανε καὶ ἡ γυνή. ἐν τῇ οὖν ἀναστάσει, τίνος τῶν ἑπτὰ ἔσται 
39 γυνή; πάντες γὰρ ἔσχον αὐτήν." ᾿Αποκριθεὶς δὲ 6 ᾿Ιησοῦς 
εἶπεν αὐτοῖς, “ Πλανᾶσθε, μὴ εἰδότες τὰς γραφὰς, μηδὲ τὴν 
80 δύναμιν τοῦ Θεοῦ. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν, οὔτε 
31 ἐκγαμίξζονται, GAN ὡς ἄγγελοι τοῦ Θεοῦ ἐν οὐρανῷ εἰσι. περὶ 
δὲ τῆς ἀναστάσεως τῶν νεκρῶν, οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ 
32 τοῦ Θεοῦ, λέγοντος, “ἢ ᾿Εγώ εἰμι ὁ Θεὸς ᾿Αβραὰμ, καὶ 6 Θεὸς v Exo. iii, 
Ἰσαὰκ, καὶ ὁ Θεὸς ᾿Ιακώβ;᾽ οὐκ ἔστιν ὁ Θεὸς Θεὸς νεκρῶν, ΔΝ πος; 
28 ἀλλὰ ζώντων. “ Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ ἵν. xx. 37; 


τῇ διδαχῇ αὐτοῦ. 


Act. wii. 33 
Heb. xi. 16. 


ο vii, 28. 


31 410i δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσε τοὺς Σ᾽ αδδουκαίους, ἃ yy... ai: 98: 
88 συνήχθησαν ἐπὶ τὸ αὐτὸ, καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς, Lv. x. 23; 
86 πειράζων αὐτὸν καὶ λέγων, “ Διδάσκαλε, ποία ἐντολὴ μεγάλη 


discussions concerning the meaning of this term, 
for which see Wolfius: but it seems to have 
been forgotten that Herod Antipas was now in 
Jerusalem, Luke xxiii. 7, and it may merely 
mean the persons who came with him. They 
would have been likely to ask this question 
about the tribute on account of Judas of Galilee, 
who had resisted the payment of it. See Acts 
v. 37. The word may have the same meaning 
in Mark iii. 6. 

Ibid. ἐν ἀληθείᾳ, really, indeed. Palairet. 

17. This was the great grievance. Judas of 
Galilee (who is mentioned Acts v. 37.) raised a 
sedition, κακίζων, εἰ φόρον τε 'Ῥωμαίοις τελεῖν 
ὑπομένουσι, καὶ μετὰ τὸν Θεὸν οἴσουσι θνητοὺς 
δεσπότας. Josephus, De Bel. Jud. ii. 8. 1. 

18. Tt με πειράζετε; The persons who asked 
the question consisted of Pharisees and Hero- 
dians: the former would have condemned him, 


if he had answered in the affirmative: the latter 
if he had answered in the negative. 

21. We read in the Talmud, ‘‘ Ubicunque 
numisma regis alicujus obtinct, illic incole re- 
gem istum pro domino agnoscunt.”’ 

24. The precept in Deut. xxv. 5, only applied 
to an eldest son dying without issue. See xiv. 4, 

31. This argument was brought from the 
Pentateuch, because the Sadducees did not ac- 
knowledge any other books of the Old Testa- 
ment. 

88. of ὄχλοι. The Sadducees were mostly of 
the wealthier classes. The Pharisees were most 
popular with the lower orders. 

84. ἐπὶ τὸ αὐτὸ is always said of persons 
meeting together in the same place. See Luke 
xvii. 85; Acts 1 15; ii. 1, 44; iii. 1; iv. 26. 

35. νομικός. Mark calls him γραμματεύς. 
xii. 28. See Matt. v. 20. 


54 


ETAITEAION 


[ Keg. 22, 23. 


¢ Deut. vi.5; ἐν τῷ νόμῳ ;” “ Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, “'Ayarnaceas Κύριον 37 


Lu. x. 27. 


τὸν Θεόν σου, ἐν ὅλῃ TH καρδίᾳ σον, καὶ ἐν ὅλῃ TH Wey σου, 


καὶ ἐν ὅλῃ τῇ διανοίᾳ σου. αὕτη ἐστὶ πρώτη καὶ μεγάλη ἐντολή. 88 
f Lev.xix.18; “Δευτέρα δὲ ὁμοία αὐτῇ, ᾿Αγαπήσεις τὸν πλησίον σου ὡς σεαυ- 89 


Mar. xii. 31; 


Tov. ξὲν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆ- 40 


Lu. x. 27 

Rom. xiii. 9; ται κρέμανται 2) 

Gal. v. 14; bs 

ITim.i.3; ob Συνηγμένων δὲ τῶν Φαρισαίων, ἐπηρώτησεν αὐτοὺς ὁ 41 
Jac. ii. 8. 4 Z Ἢ rea ΡΞ " a a , er 

ε τὶ. 1. 1ησοῦς, λέγων, “ Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ ; τίνος vids 42 
ser χ ἐστι; Λέγουσιν αὐτῷ “Tov Δαβίδ." Δέγει αὐτοῖς, “ Πῶς 43 
4. οὖν -Δαβὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ ; λέγων, “' Εἶπεν 44 
i Ps. ‘ , a“ a a 
pera: Κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ 


1Cor-xv.253 γρὺς ἐχθρούς σον ὑποπόδιον τῶν ποδῶν σου. Εἰ οὖν Δαβὶδ 45 


Heb. i. 18; 


et x. 12, 13. καλεῖ αὐτὸν κύριον, Tras υἱὸς αὐτοῦ ἐστι ;᾽" Καὶ οὐδεὶς ἐδύνατο 46 
αὐτῷ ἀποκριθῆναι λόγον' οὐδὲ ἐτόλμησέ τις ἀπ᾽ ἐκείνης τῆς 
ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι. 

TOTE 6 ᾿᾽]ησοῦς ἐλάλησε τοῖς ὄχλοις καὶ τοῖς μαθηταῖς 23 


& Nehem. 
viii. 4. 


αὐτοῦ, *rAéyov, “᾿Επὶ τῆς Μωσέως καθέδρας ἐκάθισαν οἱ γραμ- 2 
ματεῖς καὶ οἱ Φαρισαῖοι: πάντα οὖν, ὅσα ἂν εἴπωσιν ὑμῖν τηρεῖν, 8 


τηρεῖτε καὶ ποιεῖτε' κατὰ δὲ τὰ ἔργα αὑτῶν μὴ ποιεῖτε" λέγουσι 
1 Lu, xi. 46; γὰρ, καὶ οὐ ποιοῦσι. ἱδεσμεύουσι γὰρ φορτία βαρέα καὶ δυσβάσ- 4 


Act. xv. 10; 


Gal. vi.13. TATA, καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὥμους τῶν ἀνθρώπων τῷ δὲ 
ΠΣ δακτύλῳ αὑτῶν οὐ θέλουσι κινῆσαι αὐτά. πάντα δὲ τὰ ἔργα δ 
Num. 27.38; αὐτῶν ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις. πλατύνουσι 


Dent. vi. 8; 
et xxii, 12. 


δὲ τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνουσι τὰ κράσπεδα τῶν 


= Mar.xii.38; ἱματίων αὐτῶν" "φιλοῦσί τε τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις, 6 


La. xi. 48; 
et. xx. 46; 
8 Joh. ver. 9. 


kai Tas πρωτοκαθεδρίας ἐν ταῖς συνωγωγαῖς, καὶ τοὺς ἀσπασ- 7 
\ > a 3 a a“ e \ a 9 ’ « 
μοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, ῥαβϑβὲ, 


ὁ Jac. iii. 1. ῥαββί. ὑμεῖς δὲ μὴ κληθῆτε, paBBi “εἷς γάρ ἐστιν ὑμῶν 68 

pMal.i.6. καθηγητὴς, ὁ Χριστός" πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. Ρκαὶ 9 
πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς" εἷς γάρ ἐστιν ὁ πατὴρ 
ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς. μηδὲ κληθῆτε καθηγηταί: εἷς yap 10 

4 xx. 36,37. ὑμῶν ἐστιν ὁ καθηγητὴς, ὁ Χριστός. 16 δὲ μείζων ὑμῶν ἔσται 11 


89. We perhaps ought to read δεντέρα ὁμοία 


40. κρέμανται. So Plutarch, speaking of the 
sayings, γνῶθι σεαυτὸν and μηδὲν ἄγαν, says, ἐκ 
τούτων γὰρ ἤρτηται τὰ λοιπὰ πάντα. Consol. ad 
Apol. p. 116. 

43. For the ΕἾ perigee of Psalm cx. to Christ, 
see Wolfius. Mark writes ἐν πνεύματι ἁγίῳ. 
xii. 36. 

44. Κύριος in the Hebrew is Jehovah, but not 


κυρίῳ. 

Cuap. XXIII. 8. πάντα ὅσα, i.e. all the 
things which they tell you while they are deliver- 
tng the law of Moses. Schmidius, Wolfius. 

4. gopria. The numerous ceremonies which 
the Pharisees enjoined upon the strength of 
pretended traditions. See Acts xv. 10. 


δ. φυλακτήρια. The Jews were commanded 


to wear fringes in the borders of their garments. 
Numb. xv. 38. The following texts were worn 
by them on the forehead and left arm, and in 
the borders of their garments: Exod. xiii. 3— 
16; Deut. vi. 5—9; xi. 13—21. ‘* Dicta sunt 
Greece φυλακτήρια, i. 6. observatoria, eo quod 
essent memorativa Legis: ac conservatoria etiam 
fortassis dicta, eo quod vim quandam habere 
existimarentur ad fugandos demonas.”” Light- 
foot. See Fulleri Miscel. Sacr. v. 7. Wolfius. 

6. πρωτοκλισίαν. “ Ἔ» re τοῖς συλλόγοις 
τὸν πρῶτον ἔνεμε τόπον, καὶ παρὰ τὰς ἑστιάσεις 
προκατακλίνων ἐξηπάτα," Josephus, Antig. xv. 
2. 4. 
8. ὁ Χριστὸς is probably an interpolation. 

9. Call no one among you father upon earth, 
Clarke: or rather, Cali no one father among 
yourselves upon earth, 


Κεφ. 23. ] 


12 ὑμῶν διάκονος. "Sorts δὲ ὑψώσει ἑαυτὸν, ταπεινωθήσεται" καὶ - La. xiv. 1} 
et xviii. ἢ 
ὅστις ταπεινώσει ἑαυτὸν, ὑψωθήσεται. 


KATA MAT®OAION. 


55 


Job xxii. 29 3 
. xxix. 


18 ““"Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι κατ- Sagara 
ἐσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχό- | Pet τ. δ. 


8 Mar.xii.40; 


14 μενοι" διὰ τοῦτο λήψεσθε περισσότερον κρίμα. tOvai δὲ ὑμῖν, τα. xx. 47. 
γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι κλείετε τὴν βασιλείαν " &* τ. 53. 
τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων' ὑμεῖς γὰρ οὐκ εἰσέρ- 


15 χεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 


Οὐαὶ ὑμῖν, 


γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι περιάγετε τὴν θάλασ- 
σαν καὶ τὴν ξηρὰν, ποιῆσαι &va προσήλυτον, καὶ ὅταν γένηται, 


16 ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 
γοὶ τυφλοὶ, οἱ λέγοντες, “Os ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν" 


«Οὐαὶ ὑμῖν, ὁδη- " xv. 14; 


et v. 33, 34. 


17 ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ, ὀφείλει. μωροὶ καὶ τυφ- 
hol τίς γὰρ μείζων ἐστὶν, ὁ χρυσὸς, ἢ ὁ ναὸς ὁ ἁγιάζων τὸν 
18 χρυσόν ; καὶ, Ὃς ἐὰν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν" 
19 ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει. " μωροὶ καὶ x Exod. 
τυφλοί: τί γὰρ μεῖζον, τὸ δῶρον, ἣ τὸ θυσιαστήριον τὸ ὡγιάζον ™™ 5" 
20 τὸ δῶρον ; ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ, ὀμνύει ἐν αὐτῷ 
21 καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ" "καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει y 1 Reg. 


viii. 18; 


22 ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν' "καὶ 6 ὀμόσας ἐν TH οὐ- 3 Par. vi. 2. 
ρανῷ, ὀμνύει ἐν τῷ θρόνῳ τοῦ Θεοῦ, καὶ ἐν τῷ καθημένῳ ἐπάνω "84. 


αντου. 


25 ““δΟὐαὶ ὑμῖν, γραμματεῖς καὶ Φασισαῖοι, ὑποκριταὶ, ὅτι ἀπο- « τα. xi. 43. 
δεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφή- 
κατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν 
24 πίστιν" ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι. ᾿Οδηγοὶ τυφ- 
Dol, οἱ διῦλίζοντες τὸν κώνωπα, τὴν δὲ κάμηλον καταπίνοντες. 
25 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι καθα- " xv. 20; 
ρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ Mer vi ὁ 
46 γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. Φαρισαῖε τυφλὲ, καθά- 
βισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα 
γένηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν. 
1 “““Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι « τα. xi. 44. 
παρομοιάξετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται 


18. κατεσθίετε. So Homer, Od. β΄. 237. 
κατέδουσι βιαίως 
Οἶκον ᾿Οδυσσῇο-. 

It means that they took the money of the widows, 
and 50 at length deprived them of their houses. 

Ibid. καὶ προφάσει, idque, pro καὶ ταῦτα προ- 
φάσει κι τ. λ. Palairet. 

15. vidy γέεννης. See note at 2 Thess. ii. 3. 

28. κρίσιν, ἔλεον, πίστιν, What doth the 
Lord require of thee, but to do justly, (κρίσιν,) and 
to love mercy, (cow) and to walk humbly with 
thy God ? (xiorw.) Micah vi. 8. 

24. The Jews were forbidden to eat whatever 
had not fins and scales in the water; and in 


after times they disputed whether this applied 
to the animalcule which might be in any liquid. 
Our Saviour perhaps alluded to such scrupulous 
persons. It was decided that the prohibition 
did not extend to such cases. Maimon. De Cib. 
Vet. § 17. 20. 

25. γέμουσιν ἐξ ἁρπαγῆς. They are filed by 
extortion. 

Ibid. ἀκρασίας. The reading is probably 
ἀδικίας. 

27. τάφοις κεκονιαμένοις.. The tombs were 
whitewashed, that persons might be aware of 
them, and not incur pollution from touching 
them. Lightfoot. See Luke xi. 44. 


56 


ETAITEAION 


(Keg. 23, 24. 


ὡραῖοι, ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρ- 
σίας. οὕτω καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις 28 
a La. xi. 47. δίκαιοι, ἔσωθεν δὲ μεστοί ἐστε ὑποκρίσεως καὶ ἀνομίας. ὁ Οὐαὶ 29 
ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι οἰκοδομεῖτε τοὺς 
τάφους τῶν προφητῶν, καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 
καὶ λέγετε, Εἰ ἦμεν ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν 30 
ἦμεν κοινωνοὶ αὐτῶν ἐν τῷ αἵματι τῶν προφητῶν. ὥστε μαρτυ- 31 
ρεῖτε ἑαντοῖς, ὅτε viol ἐστε τῶν φονευσάντων τοὺς προφήτας" 


@ iii. 15 


καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. “ὄφεις, 32 


γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης ; 83 
(La. xi. 49; (Διὰ τοῦτο, ἰδοῦ, ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ 8ι 


Act. ν. 40; 
et xxii. 19; 


25 


Heb. xi. 4. 


σοφοὺς καὶ γραμματεῖς" καὶ ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώ- 
2 Cor. xi. 44, σετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συνωγωγαῖς ὑμῶν, καὶ 
& Gen. iv.8; διώξετε ἀπὸ πόλεως εἰς πόλιν: ξὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα 35 
δίκαιον, ἐκχυνόμενον ἐπὶ τῆς γῆς, ἀπὸ αἵματος "Αβελ, τοῦ δι- 


καίου, ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε 
μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. ἀμὴν λέγω ὑμῖν, ἥξει 86 
5 Lu.siis4; Ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην. ™‘Iepovcadnp, ‘Iepov- 37 


4 Exsdr. i. 80. 


σαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς 


3 ’ N » \ , 9 3 ζω 
ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν 
τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία ἑαυτῆς 
e N \ 4 \ > > ’ 3 AY > ’ e a φ 
ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε ; ἰδοὺ, ἀφίεται ὑμῖν ὁ 88 


i xxi. 9; 
Ps. 118. 26 


k Mar. xiii.1; 
La. xxi. 5. 


32 What was wanting in your fathers to make 
their wickedness complete, that fill ye up. He 
probably alluded to his own crucifixion. 

33. φύγητε ἀπό. ᾿Αποφυγεῖν is a common 
term for acquittal in judicial processes. Raphel. 

34. Διᾶ τοῦτο. The thing being so. 

Ibid. ἀγὼ ἀποστέλλω. In Luke xi. 49. we 
read διὰ τοῦτο καὶ ἡ σοφία τοῦ Θεοῦ εἶπεν, ᾿Απο- 
στελῶ κι τι Δ. Jesus therefore was the Wisdom 
of God. 

Ibid. καὶ σοφοὺς καὶ γραμματεῖς. 
xl. 49. we read καὶ ἀποστόλους. 

35. Ζαχαρίον. Zacharias, one of the twelve 
minor prophets, was son of Berechiah: (Zech. 
i, 1.) but we know nothing of his death. Some 
of the Fathers considered him to be intended. 
(Origen, vol. iii. p. 781, Athanasius, p. 1194, 
Epiphanius, p. 28].) In 2 Chron. xxiv. 20, &c. 
we read of Zechariah a priest being killed in 
the court of the temple; but he was son of 
Jehoiada. A tradition has been preserved, that 
it was the father of John the Baptist, who was 
killed at the time of the murder of the Inno- 
cents, (Origen, vol. iii, p. 845, Petrus Alex. 
apud Rel. Sacr. vol. iii. p. 341, 2, Theophylact,) 

rebsius, Const. L’Empercur. Hug thinks 


In Luke 


οἶκος ὑμῶν ἔρημος. 'Aéywo yap ὑμῖν, OV μή pe ἴδητε ἀπ᾽ ἄρτι, 89 
᾿ ἕως ἂν εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. 

ΚΚΑῚ ἐξελθὼν ὁ ᾿Ιησοῦς ἐπορεύετο ἀπὸ τοῦ ἱεροῦ" καὶ προσῆλ- 94. 
θον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ. 


that Jesus spoke prophetically of Zacharias, 
who is said by Josephus to have been vids Ba- 
ρούχου, and to have been killed ἐν μέσῳ τῷ ἱερῷ. 
(De Bel. Jud. iv. δ. 4.) This happened A.D. 
67. Perhaps 8. Matthew’s Gospel was pub- 
lished about that time. See Glassius, Philo. 
Sacr. i. p. 109, L. de Dieu ad 2., Wolfius. 

87. ποσάκις ἠθέλησα ; This seems an express 
declaration of the preexistence and divinity of 
Christ. He would not have spoken thus of his 
personal preaching during the short time of his 
being on earth; and all the former attempts to 
reclaim the Jews, by sending to them prophets, 
were made by God: but Jesus says that they 
were made by himself. 

Ibid. καὶ οὐκ ἠθελήσατες We may observe 
the change of number. The apostrophe is made 
to Jerusalem, the guilt is attributed to the 
people. 

39. ἀπ’ ἄρτι, after this present festival. Mede. 
It probably means, The time is soon coming, 
when you will not see me any more: nor will you 
see me at all, unless you acknowledge me to be the 
Messiah. 

Cuap. XXIV. 
one of the disciples, xiii. 1. 


1. of μαθηταί. Mark says 
He perhaps made 


Κεφ. 24.) 


KATA MAT@AION. 


57 


4 ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, “Οὐ βλέπετε πάντα ταῦτα ; ἀμὴν 
λέγω ὑμῖν, Ἰοὺ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυ- | Le. xix. 44, 
8 θήσεται." ΚΚαθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν, 
προσῆλθον αὐτῷ οἱ μαθηταὶ κατ᾽ ἰδίαν, λέγοντες, “ Εἰπὲ ἡμῖν, 
πότε ταῦτα ἔσται; καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας, καὶ 
4 τῆς συντελείας τοῦ αἰῶνος ;” "Kat ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν = Mar-xiii.d; 
5 αὐτοῖς, “Βλέπετε μή τις ὑμᾶς πλανήσῃ. πολλοὶ γὰρ ἐλεύσονται ria is 


ἐπὶ τῷ ὀνόματί μου, λέγοντες, ᾿Εγώ εἰμι ὁ Χριστός" καὶ πολλοὺς 
Μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέ- 


6 πλανήσουσι. 


2 Thess. ii. 8. 


μων. ὁρᾶτε, μὴ θροεῖσθε" δεῖ γὰρ πάντα γενέσθαι. ἀλλ᾽ οὕπω 
7 ἐστὶ τὸ τέλος. ᾿Εγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία 
ἐπὶ βασιλείαν" καὶ ἔσονται λιμοὶ καὶ λοιμοὶ καὶ σεισμοὶ κατὰ 
8 τόπους. πάντα δὲ ταῦτα ἀρχὴ ὠδίνων. "Τότε παραδώσουσιν " x. 17; 


Mar. xiii. &; 


9 ὑμᾶς εἰς θλίψιν, καὶ ἀποκτενοῦσιν ὑμᾶς" καὶ ἔσεσθε μισούμενοι La. xxi. 12; 


Joh. xv. 20; 


10 ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου. καὶ τότε σκανδαλισ- i xc. 8. 
θήσονται πολλοὶ, καὶ ἀλλήλους παραδώσουσι, καὶ μισήσουσιν 

11 ἀλλήλους" καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται, καὶ πλανή- 

12 σουσι πολλούς" καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσε- 

18 Tas ἡ ἀγάπη τῶν πολλῶν' ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος 

14 σωθήσεται. καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας 


the observation in consequence of what Jesus 
had said, xxiii. 38. 

1. οἰκοδομάς. See note at Mark xiii. 1. 

2. Josephus writes thus: Κελεύει Καῖσαρ τήν 
τε πόλιν ἅπασαν καὶ τὸν νεὼν κατασκάπτειν 
τὸν δ' ἄλλον ἅπαντα τῆς πόλεως περίβολον οὕτως 
ἐξωμάλισαν of κατασκάπτοντες, ὧς μηδὲ πώποτ᾽ 
οἰκηθῆναι πίστιν by ἔτι χεῖν τοῖς προσελ- 
θοῦσιν. De Bel. Jud. vii. 1. 1. ----Ο͵τὑον ναὸν τὸν 
ἅγιον οὕτως ἀνοσίως ἐξορωρνγμένον. vii. 8. 7. p. 
430. The Talmud speaks of T. Rufus ploughing 
up the foundations of the temple. Lightfoot. 

3. dx) τοῦ ὄρους. Mark writes εἰς τὸ ὅρος, 
xiii. δ, which seems to mean facing the mount. 

Ibid. The disciples evidently considered the 
coming of Christ and the end of the world to be 
contemporaneous: but they meant by the coming 
of Christ, his coming as a king to take ven- 
geance on his enemies. Our Saviour did not 
at present entirely undeceive them; and the 
two points embraced in their question may 
furnish a clue to our Saviour’s answer, who 
appears to connect the destruction of Jerusalem 
with the end of the world. Mark specifies 
Peter, James, John, and Andrew, xiii. δ. For 
αἰῶνος see Tit. i. 2. 

6. τὸ τέλος. This is said in allusion to the 
question of the disciples in ver. 3. See also ver. 
14. It perhaps refers to the end of the Jewish 
war, and the end of the world. See ver. 8. 

7. Amol. Such was that in the reign of 
Claudius, predicted by Agabus, Acts xi. 28. 
Josephus writes, ᾿Αγαιρούμενος δὲ ὁ Νίγερ τιμω- 
pods Ῥωμαίους abrois ἐπηράσατο, λιμόν τε καὶ 
λοιμὸν ἐπὶ τῷ πολέμῳ, καὶ πρὸς ἅπασι τὰς ἀλλή- 





λων χεῖρας. ἃ δὴ πάντα κατὰ τῶν ἀσεβῶν ἐκύρω- 
σεν ὃ Θεός. De Bel. Jud. iv. 6. 1. κατακαῆναι 
δὲ πλὴν ὀλίγον πάντα τὸν σῖτον, ὃς ἂν αὑτοῖς οὐκ 
ἐπ᾿ ὀλίγα διήρκεσεν ἔτη πολιορκουμένοιΞ. λιμῷ 
γοῦν ἑάλωσαν. v. 1. 4. καὶ σπάνει τῶν ἐπιτη- 
δείων ἤδη διελύοντο πολλοί. v. 8. 2. See also 
v. 10. 2; v. 12. 8; vi. 8. 3. 

Ibid. λοιμοί.---τ---ὥστε τὸ μὲν πρῶτον αὐτοῖς 
τὴν στενοχωρίαν γενέσθαι λοιμώδη φθορὰν, αὖθις 
δὲ καὶ λιμὸν ὠκύτερον. νἱ. 9. 8. 

Ibid. σεισμοί. See Tacitus, Annal. xiv. 27; 
xv. 22, Sueton. Galba 18, Philostr. Vit. Apol. 
iv. 34. 

8. ὠδῖνες are perturbationes animi, cruciatus et 
dolores gravissimi. Keuchenius. 

10. σκανδαλισθήσοντα. Many will take of- 
fence at Christianity on account of the troubles 
which it brings upon its professors. 

11. Josephus, speaking of the great slaughter 
after the burning of the terhple, says, τούτοις 
αἴτιος τῆς ἀπωλείας Pevdorpuphrns τις κατέστη, 
κατ᾽ ἐκείνην κηρύξας τὴν ἡμέραν τοῖς ἐπὶ τῆς πό- 
Aews, ὧς ὁ Θεὸς ἐπὶ τὸ ἱερὸν ἀναβῆναι κελεύει, 
δεξομένους τὰ σημεῖα τῆς owrnplas. Πολλοὶ δ᾽ 
ἦσαν ἐγκάθετοι παρὰ τῶν τυράννων τότε πρὸς τὸν 
δῆμον προφῆται, προσμένειν τὴν ἀπὸ τοῦ Θεοῦ 
βοήθειαν καταγγέλλοντες. De Bel. Jud. vi. δ. 2. 

18. σωθήσεται perhaps refers to being saved 
from the destruction of Jerusalem, and to final 
salvation. 

14. Compare Rom x. 18; Col. i. 6. 28. 
From which it appears that the apostles spoke 
of the gospel being preached throughout the 
world some years before the destruction of Jeru- 
salem. For οἰκουμένη see Luke iv. 5. 








58 


ETATTEAION 


{Κεφ. 24 


ἐν ὅλῃ TH οἰκουμένῃ, εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι. καὶ τότε 
o Mar, xiii. ἥξει τὸ τέλος. ο“Οταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, 15 


14; La. 
xxi. 20; 
Dan. ix. 27; » 
et. xii. 11. 


τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, ἑστὼς ἐν τόπῳ ἁγίῳ' (ὁ 
ἀναγινώσκων νοείτω: τότε οἱ ἐν τῇ ᾿Ιουδαίᾳ φευγέτωσαν ἐπὶ τὰ κς 


ὄρη ὁ ἐπὶ τοῦ δώματος, μὴ καταβαινέτω ἄραί τι ἐκ τῆς οἰκίας 17 
αὐτοῦ καὶ ὁ ἐν τῷ ἀγρῷ, μὴ ἐπιστρεψάτω ὀπίσω ἄραι τὰ 18 
ἱμάτια αὐτοῦ. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζού- 19 
p Act.i.12. σαὲς ἐν ἐκείναις ταῖς ἡμέραις. Ῥπροσεύχεσθε δὲ ἵνα μὴ γένηται 20 
4 Dan. xii.1. ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ ἐν σαββάτῳ. ”Eoras γὰρ τότε 21 
θλίψις μεγάλη, οἵα οὐ γέγονεν am’ ἀρχῆς κόσμου ἕως τοῦ νῦν, 
οὐδ᾽ οὐ μὴ γένηται. καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, 22 
οὐκ ἂν ἐσώθη πᾶσα σάρξ' διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσον- 


rMar.xiii21; TAL αἱ ἡμέραι ἐκεῖναι. 
La. xvii. 23; 
et xxi. 8. 

4 Mar. xiii. 
33, 


rTore ἐάν τις ὑμῖν εἴπῃ, ᾿Ιδοὺ, ὧδε ὁ 23 
Χριστὸς, ἢ ὧδε, μὴ πιστεύσητε. "᾿ Ἐγερθήσονται γὰρ Ψψευδό- 34 
χρίστοι καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα μεγάλα καὶ 


τέρατα, ὥστε πλανῆσαι, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς. ἰδοὺ, 25 


προείρηκα ὑμῖν. ἐὰν οὖν εἴπωσιν ὑμῖν, ᾿Ιδοὺ, ἐν τῇ ἐρήμῳ ἐστὶ, 26 
μὴ ἐξέλθητε" ᾿Ιδοὺ, ἐν τοῖς ταμείοις, μὴ πιστεύσητε. ὥσπερ 27 
γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως 


15. ἐρημάσεως. Josephus uses ἐρημία to ex- 
press the calamity which befel Jerusalem. De 
Bel. Jud. vi. δ. 8. and again, ἁλοῦσα δὲ καὶ πρό- 
τερον πεντάκις, τοῦτο δεύτερον ἠρημώθη. vi. 10. 
The abomination was the Roman army. Kreb- 
sius, Wolfius. Compare Luke xxi. 20. 

Ibid. ἑστὼς is probably neuter, ἑστακὸς, éc- 
rads, ἑστὼς, and so will agree with βδέλνγμα. 
Hombergius, taking it for the masculine, would 
connect it with ἀναγινώσκων. There is good 
authority for reading ἑστὸς, as in Mark xiii. 14. 

Ibid. ἐν τόπῳ ἁγίῳ. Josephus writes, Ἦν γὰρ 
δή τις παλαιὸς λόγος ἀνδρῶν, ἔνθα τότε τὴν πόλιν 
ἁλώσεσθαι καὶ καταφλεγήσεσθαι, τὰ ἅγια νόμῳ 
πολέμου στάσις ἐὰν κατασκήψῃ, καὶ χεῖρες oi- 
κεῖαι προμιάνωσι τὸ τοῦ Θεοῦ τέμενος. De Bel. 
Jud. iv. θ.8. The Jews applied this prophecy 
to the profanation of the temple by Antiochus 
Epiphanes: τὸ ἁγίασμα αὐτῆς ἠρημώθη ὡς tpn- 
μος. 1 Mac. i. 89. φκοδόμησαν βδέλνγμα ἐρημώ- 
σεως ἐπὶ τὸ θυσιαστήριον. ib. 54. 

Thid. ὁ ἀναγινώσκων. Our Saviour would 
hardly have spoken of a person reading his pro- 
phecy. It might be thought that these three 
words were inserted by S. Matthew; in which 
case we might also infer, that he published his 
Gospel during the siege. Outhovius, Hug. 
The same words, however, are used by Mark xiii. 
14, and our Saviour may have alluded to persons 
reading the prophecy of Daniel. See Dan. ix. 
27; xi. 31; xii. 11. but particularly the first. 

16. Many persons wished to quit Jerusalem 
during the siege, but the zealots would not 
suffer them. Some however succeeded, and 
were allowed by Titus to escape. Josephus, De 
Bel. Jud. v. 10. 1. Epiphanius says, that the 
Christians were warned by an angel to quit 


Jerusalem, and went to Pella. vol. ii. p. 171. 
See Baierus De Migratione Christianorum in 
Peillam. 

17. The reading is probably τὰ ἐκ τῆς οἰκίας. 

21. Josephus, speaking of the destruction of 
Jerusalem, says, τὰ πάντων ἀπ᾽ αἰῶνος ἀτυχή- 
ματα, πρὸς τὰ ᾿Ιουδαίων, ἡττᾶσθαί μοι δοκεῖ κατὰ 
σύγκρισιν. De Bel. Jud. i. proem. 4. μήτε 
πόλιν ἄλλην τοιαῦτα πεπονθέναι, μήτε γενέαν 
ἐξ αἰῶνος γεγονέναι κακίας γονιμωτέραν. idéd. 
v. 10. 5. 

22. ob — πᾶσα. See xii. 25. 

Ibid. ἐκλεκτούς. See xx. 16. It here per- 
haps means the Christians, as ἐκλογὴ in Rom. 
xi. 7. 

24—26. Οἱ δὲ γόητες καὶ ἀπατεῶνες ἄνθρωποι 
τὸν ὄχλον ἔτειθον αὐτοῖς εἰς τὴν ἐρημίαν ἕπεσθαι, 
δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα 
κατὰ τὴν τοῦ Θεοῦ πρόνοιαν γενόμενα. καὶ πολλοὶ 
πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον. 
Josephus, Antig. xx. 8.6. He also speaks of 
persons ἀπατηθέντας ὑπό τινος ἀνθρώπου γόητος, 
σωτηρίαν αὐτοῖς ὁπαγγελλομένου καὶ παύλαν 
κακῶν, εἰ βουληθεῖεν ἕπεσθαι μέχρι τῆς ἐρημίας 
αὐτῷ. ibid. 10. 

27. This was unintelligible then to the disci- 
ples, who expected Jesus to return soon in vi- 
sible pomp and glory: but he himself knew that 
he should not return till the day of judgment ; 
and he therefore says, Think nothing of these im- 
postors who pretend to be the Christ: he will never 
come again, till he come suddenly to judge the 
world. He then makes the secondary applica- 
tion of the prophecy to the destruction of Jeru- 
salem: Christ will return to punish the Jews as 
swift as the lightning, or as eagles darting upon 
their prey. 





Κεφ. 24] 


KATA ΜΑΤΘΑΙΟΝ. 


59 


δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. 


28 ἱὅπου γὰρ ἐὰν ἦ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. 


υ Bye t Job 
zxxix. 30; 


θέως δὲ μετὰ τὴν θλίψεν τῶν ἡμερῶν ἐκείνων, ὁ HALOS σκοτισθή- τα. 17. 81; 


σεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέ 
πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σα- 


« Mar. 

xiii. 24; 
Lu. xxi. 85: 
Ezech. 


80 joovrat. “καὶ τότε φανήσεται TO σημεῖον τοῦ υἱοῦ τοῦ xxxii.7; 


a a , , ro Eas. .] 

ἀνθρώπου ἐν τῷ οὐρανῷ" καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ Soe! ii. 8ὶ 

a “κι ry Ν en ”~ 393 ΄ 4 > \ a_ et iii, 15 
τῆς γῆς, καὶ ὄψονται Tov υἱὸν τοῦ ἀνθρώπου, ἐρχόμενον ἐπὶ τῶν ἡ ἢ 


xiii. 10. 


ii. 90. 


81 νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς. Yad * Apoe. i. 7. 
ἀποστελεῖ τοὺς ὠγγέλους αὐτοῦ μετὰ σάλπυγγος φωνῆς μεγάλης, | aor 41: 


1 Cor. xv. δ8; 


> \ 9 A A 
καὶ ἐπισυνάξουσι TOUS ἐκλεκτοὺς αὐτοῦ EX TOY τεσσάρων ἀνέμων, | Thess. iv. 


> 9 w >) “ ΝΜ 9 “a 
ἀπ᾽ ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν. 


16. 


82 "Ago δὲ τῆς συκῆς μάθετε τὴν παραβολήν' ὅταν ἤδη ὁ 

κλάδος αὐτῆς γένηταε ἁπαλὸς, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε 
88 ὅτι ἐγγὺς τὸ θέρος" "οὕτω καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, " Jee. ν. 9. 
84 γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. "ἀμὴν λόγω ὑμῖν, οὐ μὴ geist BH 


80, 31; 


86 παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα ταῦτα γένηται. ἢ Ο οὐρα- ἴα. καὶ. δὲ, 
νὸς καὶ ἡ γῇ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι. » v. 18. 
86 “Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ « Mas. xiii. 


87 ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατήρ μου μόνος. 


ἀσ,σπερ δὲ ** 


ἃ Lu. xvii. 


ee a a Ψ \ A ca A 
δὲ ο ἔσται τ 26, 27 ; 
ἡμέραι τοῦ Νῶε, οὕτως ἔσται καὶ ἡ παρουσίᾳ τοῦ υἱοῦ τοῦ 3 


Pet. iii. 20; 


88 ἀνθρώπου. ὥσπερ yap ἦσαν ἐν ταῖς ἡμέραις ταῖς πρὸ τοῦ κατα- Gen. vi. 
a ’ ’ “ 5; 
κλυσμοῦ, τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ ἐκγαμίζοντες, ot vii. 5. 
Ψ e U4 3 A A ? ‘ XN ‘ 3 wv 
89 ἄχρι ἧς ἡμέρας εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, καὶ οὐκ ἔγνωσαν, 
ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσταε καὶ ἡ 


a ean “a > ’ 
παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. 


40 “““Τότε δύο ἔσονται ἐν τῷ ἀγρῷ" ὁ εἷς παραλαμβάνεται, καὶ * Lu. χνὶ!.85. 
41 ὁ εἷς ἀφίεται. δύο ἀλήθουσαι ἐν τῷ μύλωνι' μία παραλαμβάνε- 


ται, καὶ μία ἀφίεται. 


28. τὸ πτῶμα probably refers to Jerusalem, 
of derol to the Roman armies. Wolfius. 

29. If we apply this to the destruction of 
Jerusalem, the sun, moon, and stars mean the 
whole Jewish polity : but if te the end of the 
world, the meaning is, that the world will then 
be destroyed. See 2 Pet. iii. 10. 

80. τὸ σημεῖον. Hippolytus, Cyril, Chry- 
sostom, Augustin, Theophylact, &c. considered 
this sign to be a cross appearing in the heavens. 
Pfeiffer with them. (Crit. Sacr.) But 
the sign of the Son of man probably meant merely 
the Son of man. See Mark xiii. 26; Luke xxi. 
27. 

Ibid. κόψονται. If there is allusion to Zech. 
xii. 12, καὶ κόψεται ἡ γῆ κατὰ φυλὰς φυλὰς, the 
land οὗ Judsea seems alone to be intended. 

81. If the whole of this prophecy had a 
double application, this passage would mean 
that after the destruction of Jerusalem the gos- 
pel would be preached to all nations. For ἐκ- 
λεκτοὺς, see xxiv. 22. ᾿Αγγέλους would there- 
fore mean, in the one case, literally <A¥ angels ; 


in the other, the apostles and preachers of the 
gospel. 

84. This shews plainly, that one application 
at least of the prophecy is to the destruction of 
Jerusalem. 

86. ἐκείνης. But concerning that other day, 
about which you ask me, vis. the day of judg- 
ment. 

Ibid. εἰ μὴ is used for but in Luke iv. 26, 27. 
See Matt. xii. 4. 

88. Noe. The case of the flood is quoted, 
not so much on account of its suddenness, (for 
long notice was given to Noah, and by him to 
mankind,) but because the warning was not 
heeded. Compare Gen. vi. 3; 1 Pet. iii. 20. 

40. παραλαμβάνεται ---- ἀφίεται. Perhaps al- 
Jusion is still intended to the sudden approach 
of an hostile army: one will be taken prisoner, 
another will be suffered to escape. Elsner, Le- 
Clerc, Schleusner. 

41. That women ground at the mill, appears 
from Exod. xi. 5; Isaiah xlvii. 2. sner 
proves it also of the Lesbians and Athenians. 


00 


€ xxv. 13; 
Mar. xiii. 
33, 35. 

« 1Thess.v.2; 
2 Pet. iii. 10. 
Lo. xii. 39; 
Apoc. fil. 3; 
et xvi. 14. 


i φυλακῇ ὁ 


ETAITEAION 


[Κεφ. 24. 25. 


ct Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κύριος ὑμῶν 42 
ἔρχεται. 8 ἐκεῖνο δὲ γινώσκετε, ὅτι εἰ ἤδει ὃ ὁ οἰκοδεσπότης ποίᾳ 48 
κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν εἴασε 
διορυγῆναι τὴν οἰκίαν αὐτοῦ. διὰ τοῦτο καὶ ὑ ὑμεῖς γίνεσθε ἕτοι- 44 
por" ὅτε ἡ ὥ ὥρᾳ οὐ δοκεῖτε; ὃ υἱὸς τοῦ ἀνθρώπου ἔ ἔρχεται. "Τίς 45 


Caan apa. ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος 
αὐτοῦ ἐπὶ Tis θεραπείας αὐτοῦ, τοῦ διδόναι αὐτοῖς τὴν τροφὴν 


15. 


k xxv. 21; εὑρήσει ποιοῦντα οὕτως. 


ae 29, ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 


| Apoe. xvi, ἐν καιρῷ; 'μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ 46 
κ ᾿Αμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς 47 


᾿Ἐὰν δὲ εἴπῃ ὁ κακὸς 48 


δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει ὁ κύριός μου ἐλθεῖν, 
καὶ ἄρξηται τύπτειν τοὺς συνδούλους, ἐσθίειν δὲ καὶ πίνειν 49 
μετὰ τῶν μεθυόντων, ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ 50 


! viii. 12; 
et xiii, 42; 
et xxv. 30. 


ἡ ov προσδοκᾷ, καὶ ἐν ὥρᾳ ἡ οὐ γινώσκει, 'xal διχοτομήσει δι 
αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει" ἐκεῖ 


ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 

«ΤΌΤΕ ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρ- 26 
θένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν ἐξῆλθον εἰς ἀπάν- 
τησιν τοῦ νυμφίου. πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ αἱ 2 


πέντε μωραί. αἵτινες μωραὶ, 


λαβοῦσαι τὰς λαμπάδας ἑαυτῶν, 8 


οὐκ ἔλαβον μεθ᾽ ἑαυτῶν ἔλαιον" αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον 4 
ἐν τοῖς ἀγγείοις αὐτῶν μετὰ τῶν λαμπάδων αὐτῶν. χρονίζοντος 5 
δὲ τοῦ νυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. μέσης δὲ 6 
νυκτὸς κραυγὴ γέγονεν, ᾿Ιδοὺ, ὁ νυμφίος ἔρχεται, ἐξέρχεσθε εἰς 


ἀπάντησιν αὐτοῦ. 


Τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι, 7 


καὶ ἐκόσμησαν τὰς λαμπάδας αὐτῶν. αἱ δὲ μωραὶ ταῖς φρονί- 8 
μοις εἶπον, Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες 
ἡμῶν σβέννυνται. ᾿Απεκρίθησαν δὲ αἱ φρόνιμοι, λέγουσαι, 9 
Μήποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν" πορεύεσθε δὲ μᾶλλον πρὸς 


"Τα. xiii25, τοὺς πωλοῦντας, καὶ ἀγοράσατε ἑαυταῖς. 


τὰ ᾿Απερχομένων δὲ 10 


αὐτῶν ἀγοράσαι, ἦλθεν ὁ νυμφίος" καὶ αἱ ἕτοιμοι εἰσῆλθον per 


45. τροφὴν may be understood of spiritual 
food, and the preachers of the gospel are alluded 
to. "Ey καιρῷ is added, as meaning that the 
teacher should always be ready, and watch 
every opportunity. 

46. ποιοῦντα οὕτως. Preaching the gospel. 

47. God will reward him as much as a mas- 
ter who promotes his servant to a post of honour 
in his household. 

hilt The reading is probably ἐσθίῃ δὲ καὶ 
πίνῃ. 
51. διχοτομήσε. Beza, Casgubon, and 
Valckenaer, considered this to mean, He shall 
separate him from the rest of the servants. But 
all the ancient versions interpret it literally, as 
did Boisius, Maius, Schmidius, &c. See Wol- 
fius. What is added of καὶ τὸ μέρος κ. τ. A. 
seems rather to favour the former. 

Ibid. ὑποκριτῶν. The warning is addressed 


to teachers of the gospel: see ver. 45: and if 

they neglect their duty, though they really be- 

lieved the gospel, they will have the same 
unishment as those who merely pretended to 
elieve. 

Cuap. XXV._ 1. Τότε. I conceive the 
meaning still to be, that at the destruction of 
Jerusalem there will be a marked difference be- 
tween the Jews who have embraced the gospel 
and those who have not: though it may also al- 
lude to the distinction between the good and bad 
at the last day. All the Jews professed to be 
expecting their Messiah; but the wise among 
them embraced the gospel, and this was their 
protection, when he came to take vengeance on 
the nation. 

2. We should probably read καὶ πέντε mespel. 

8. αἵτινες. Probably al. 

9. Μήποτε, i.e. ὁρᾶτε μήποτε. Elsner, Alberti. 


Κεφ. 25.] KATA MATOAION. 61 


11 αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. ὕστερον δὲ épyov- 
Tas καὶ αἱ λοιπαὶ παρθένοι, λέγουσαι, Κύριε, κύριε, ἄνοιξον 
12 ἡμῖν. "Ὁ δὲ ἀποκριθεὶς εἶπεν, ᾿Αμὴν λέγω ὑμῖν, οὐκ οἶδα « vii. 38; 
13 ὑμᾶς. “ Γρηγορεῖτε οὖν, ὅτι οὐκ oldate τὴν ἡμέραν οὐδὲ τὴν “ xxiv. 43; 
ὥραν, ἐν ἧ ὁ νἱὸς τοῦ ἀνθρώπου ἔρχεται. 33,35. 
14 “ΡΩσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσε τοὺς ἰδίους tose ais, 
15 δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ" καὶ ᾧ μὲν Pebopcne) 
ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ὃν, ἑκάστῳ κατὰ τὴν ἰδίαν , 1. χικ. χὰ 
16 δύναμιν" καὶ ἀπεδήμησεν εὐθέως. πορευθεὶς δὲ ὁ τὰ πέντε τά- 
λαντα λαβὼν, εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε 
17 τάλαντα. ὡσαύτως καὶ ὁ τὰ δύο, ἐκέρδησε καὶ αὐτὸς ἄλλα δύο. 
18 6 δὲ τὸ ὃν λαβὼν, ἀπελθὼν ὥρυξεν ἐν τῇ γῆ, καὶ ἀπέκρυψε τὸ 
19 ἀργύριον τοῦ κυρίου αὐτοῦ. Μετὰ δὲ χρόνον πολὺν ἔρχεται ὁ 
20 κύριος τῶν δούλων ἐκείνων, καὶ συναίρει μετ᾽ αὐτῶν λόγον. καὶ 
προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν, προσήνεγκεν ἄλλα 
πέντε τάλαντα, λέγων, Κύριε, πέντε τάλαντά μοι παρέδωκας" 
41 ἴδε, ἄλλα πέντε τάλαντα ἐκέρδησα ἐπ᾽ αὐτοῖς. « ΓΕ φη δὲ αὐτῷ « xxiv. 47; 
ΟΣ ee : ΤΡ ν΄ Lu, xxii, 29, 
ὁ κύριος αὐτοῦ, Ed, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, 580. 
ἐπὶ πολλῶν σε καταστήσω" εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου 
22 σου. Προσελθὼν δὲ καὶ ὁ τὰ δύο τάλαντα λαβὼν εἶπε, Κύριε, 
δύο τάλαντά μοι παρέδωκας" ἴδε, ἄλλα δύο τάλαντα ἐκέρδησα 
23 ἐπ᾿ αὐτοῖς. “Edn αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ 
πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω' 
24 εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σον. Προσελθὼν δὲ καὶ 
6 τὸ ὃν τάλαντον εἰληφὼς εἶπε, Κύριε, ἔγνων σε ὅτι σκληρὸς 
εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας, καὶ συνάγων ὅθεν οὐ 
25 διεσκόρπισας" καὶ φοβηθεὶς, ἀπελθὼν ἔκρυψα τὸ τάλαντόν σον 
26 ἐν τῇ γῇ" ἴδε, ἔχεις τὸ σόν. ᾿Αποκριθεὶς δὲ ὁ κύριος αὐτοῦ 
εἶπεν αὐτῷ, Πονηρὲ δοῦλε καὶ ὀκνηρὲ, ἤδεις ὅτε θερίζω ὅπου 
27 οὐκ ἔσπειρα, καὶ συνάγω ὅθεν οὐ διεσκόρπισα ; ἔδει οὖν σε 
βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις" καὶ ἐλθὼν ἐγὼ ἐκο- 
28 μεσάμην ἂν τὸ ἐμὸν σὺν τόκῳ. ἄρατε οὖν ἀπ᾽ αὐτοῦ τὸ τάλαν- iat 
29 τον, καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα. "Τῷ γὰρ ἔχοντι Mar. ἵν. 25; 
παντὶ δοθήσεται, καὶ περισσευθήσεται' ἀπὸ δὲ τοῦ μὴ ἔχοντος, σεν ar γι 


10. γάμους. The marriage between Christ 24. This is the argument of those who say 


and his church may be said to have been finally 
completed, when God cast off the Jews, whom 
he had before addressed as his wife. Al ἕτοιμοι 
mean the Jews who had already embraced the 
gospel. 

14. There is a similar parable in Luke xix. 
11. This seems to apply particularly, if not ex- 
clusively, to the day of judgment. The man tra- 
velling into a far country is our Saviour, who, 
before his departure from earth, made known to 
mankind the terms of salvation. 

21. χαράν. The allusion is to a feast or ban- 
quet, to which the faithful servant is here in- 
vited. Wolfius. 


that God requires too much: to which the an- 
swer is obvious, as in ver. 26, that this is a 
reason why we should increase our exertions. 

26. Κοινωφελεῖς γὰρ al τοῦ πρώτου ἡγεμόνος 
δωρεαὶ, ἃς δίδωσιν ἐνίοις, οὐχ ἵν᾽ ἐκεῖνοι λαβόν- 
τες ailgy ony 4) καταχρήσωνται πρὸς ζημίαν 
ἑτέρων, ᾿ ἵν᾽ εἰς μέσον προενεγκόντες ὥσπερ 
ἐν δημοθοινίᾳ, πάντας ὅσους οἷόν τε καλέσωσιν 
ἐπὶ τὴν χρῆσιν καὶ ἀπόλαυσιν αὐτῶν. Philo 
Jud. vol. ii. p. 404. 

27. ἀπο Heals: bankers; from τράπεζα, a. 
table of accounts. See Luke xix. 23. 

29. περισσευθήσεται. Abunde dabitur. Wolfius. 


62 
ὁ viii. 12; 
οἱ xiii. 43; 
οἱ xxii. 13. 
ὁ βρνγμὸς τῶν ὀδόντων. 
et xvi. 37 
Zach, xiv. δ 


ETATTEAION 


[Κεφ. 25, 26. 


καὶ ὃ ἔχει, ἀρθήσεται ἀπ᾽ αὐτοῦ. "Καὶ tov ἀχρεῖον δοῦλον ἐκ- 80 
βάλλετε εἰς τὸ σκότος τὸ ἐξώτερον. ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ 


1 “t"Oray δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπον ἐν τῇ δόξῃ αὐτοῦ, καὶ 81 
"ἢ πάντες οἱ ἅγιοι ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει ἐπὶ θρόνον 


T rhets. 4.7, δόξης αὐτοῦ, “xal συναχθήσεται ἔμπροσθεν αὐτοῦ πάντα τὰ 32 
Jade ver.\4; ἔθνῃ, καὶ ἀφοριεῖ αὐτοὺς ἀπ᾿ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφ- 


= 


Apoc. i. 7. 
10; 2 Cor.v 


ορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων' καὶ στήσει τὰ μὲν πρόβατα 33 


10; Exech. ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 


xx. 88; 
et xxxiv. 17, 


20. yn 


“Τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Acire, οἱ εὖλο- 34 
μένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν 


x Esa. Ἰν!!.7, βασιλείαν ἀπὸ καταβολῆς κόσμον. *émetvaca γὰρ, καὶ ἐδώκατέ 35 


xviii. 7: 


μοι φαγεῖν; ἐδίψησα, καὶ ἐποτίσατέ pe ξένος ἤμην, καὶ συνη- 


Eccl. vii 89; γώγετέ με' γυμνὸς, καὶ περιεβάλετέ per ἠσθένησα, καὶ ἐπ- 36 
εσκέψασθέ με’ ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. Tore 37 
ἀποκριθήσονται αὐτῷ οἱ δίκαιοι, λόγοντες, Κύριε, πότε σὲ 
εἴδομεν πεινῶντα, καὶ ἐθρέψαμεν; ἢ διψῶντα, καὶ ἐποτίσαμεν; 
πότε δέ σε εἴδομεν ξένον, καὶ συνηγάγομεν ; 7) γυμνὸν, καὶ 33 
περιεβάλομεν ; πότε δέ σε εἴδομεν ἀσθενῆ, ἣ ἐν φυλακῇ, καὶ 89 


Jac. i. 37. 


xix. 17; 
Heb. vi. 10. 


ἤλθομεν πρός σε; ΥΚαὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, 40 
᾿Αμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν 


μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 


κ vii. 28; 
Lu. xiii. 27; 
Ps. vi. 8. 


“Tore ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, Πορεύεσθε ἀπ᾽ ἐμοῦ, οἱ 41 
κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ δια- 


βόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. ἐπείνασα γὰρ, καὶ οὐκ ἐδώκατέ 42 
μοι φαγεῖν' ἐδίψησα, καὶ οὐκ ἐποτίσατέ pe ξένος ἤμην, καὶ οὐ 43 
συνηγάγετέ με" γυμνὸς, καὶ οὐ περιεβάλετέ με’ ἀσθενὴς, καὶ ἐν 
φυλακῇ, καὶ οὐκ ἐπεσκέψασθέ με. Τότε ἀποκριθήσονται αὐτῷ 44 
καὶ αὐτοὶ, λέγοντες, Κύριε, πότε σὲ εἴδομεν πεινῶντα, ἢ διψῶντα, 
ἢ ξένον, ἢ γυμνὸν, ἣ ἀσθενῆ, ἣ ἐν φυλακῇ, καὶ οὐ διηκονήσαμέν 
got; Τότε ἀποκριθήσεται αὐτοῖς, λέγων, ᾿Αμὴν λόγω ὑμῖν, ἐφ᾽ 45 
ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἔποι- 


a Joh. v. 29; ἤσατε. 


Dan. xii. 2. 
oe” δίκαιοι εἰς ζωὴν αἰώνιον." 


b Mar. xiv.1; 
La. xxii. 1. 


"Kai ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον: οἱ δὲ 46 


"ΚΑΙ éyévero ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς πάντας τοὺς λόγους 26 
τούτους, εἶπε τοῖς μαθηταῖς αὐτοῦ, “Οἴδατε ὅτι μετὰ δύο ἡμέ- 2 


pas τὸ πάσχα γίνεται, καὶ 6 υἱὸς τοῦ ἀνθρώπου παραδίδοται 
> \ a 322 , , e 9? σι e 
εἰς TO σταυρωθῆναι." Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἵ 8 


29. ὃ ἔχει. Luke has ὃ δοκεῖ ἔχειν. viii. 18. 

88. Δικαστὰς δὲ μοταξὺ τούτων καθῆσθαι, οὖς, 
ὀπειδὴ διαδικάσειαν, τοὺς μὲν δικαίους κελεύειν 
πορεύεσθαι τὴν εἰς δεξίαν τε καὶ ἄνω διὰ τοῦ οὐ- 
ρανοῦ —— τοὺς δὲ ἀδίκους τὴν εἰς ἀριστεράν τε 
καὶ κάτω. Plato De Republ. x. p. 614. 

40. See note at v. 19. 

Cuar, XXVI. 2. τὸ πάσχα γίνεται. The 
Seast of the Passover begins. Gerhardus, Raphel. 


This was spoken on Tuesday: see xxi. 18 ; 
xxvi. 17. 

Ibid. παραδίδοται. It is probable that Judas 
had made his agreement with the chief priests 
while Jesus was delivering his prophecy, which 
will account for this intimation of his treachery. 

3. ἀρχιερεῖς. At this time Caiaphas was pro- 

rly the high priest: but the office was now 
frequently changed, and the persons who had 


Κεφ. 26.) 


ΚΑΤΑ ΜΑΤΘΑΙΟΝ. 


68 


γραμματεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ 
4 ἀρχιερέως τοῦ λεγομένου Καϊάφα, καὶ συνεβουλεύσαντο ἵνα τὸν 
δ ᾿Ιησοῦν κρατήσωσι δόλῳ, καὶ ἀποκτείνωσιν. ἔλεγον δὲ, Μὴ ἐν 
τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ. 


6 ¢Tov δὲ ᾿Ιησοῦ γενομένου ἐ ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ . Mar. xiv. 8 
7 λεπροῦ, προσῆλθεν αὐτῷ γυνὴ, ἀλάβαστρον μύρου ἔχουσα et xii. 8. 


βαρυτίμου, καὶ κατέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ ἀνακείμενου. 
8 ἰδόντος δὲ οἱ μαθηταὶ αὐτοῦ ἠγανάκτησαν, λέγοντες, “ Εἰς τί ἡ 
9 ἀπώλεια αὕτη ; ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι πολλοῦ, 


10 καὶ δοθῆναι τοῖς “πτωχοῖς. ‘“ 
“ Τί κόπους παρέχετε τῇ γυναικί ; 


Γνοὺς δὲ ὁ Ἶ ησοῦς εἶπεν αὐτοῖς, 


ἔργον γὰρ καλὸν εἰργάσατο 


11 εἰς ἐμέ. ἀ πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑ ἑαυτῶν" ἐμὲ δὲ é here 
12 οὐ πάντοτε ἔχετε. βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ Job. xii. 8. 
13 σώματός μου, πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. ἀμὴν λέγω 
ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ evayyédov τοῦτο, ἐν ὅλῳ τῷ κόσμῳ, 
λαληθήσεται καὶ ὃ ἐποίησεν αὕτη, εἰς μνημόσυνον αὐτῆς. 


14 


“Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ᾿Ιούδας ᾽ΙἼσκα- «x. 4; 
Mar 
15 ριώτης, πρὸς τοὺς ἀρχιερεῖς, εἶπε, “ Τί θέλετέ μοι δοῦναι, κἀγὼ Lu. xxii. 4. 


xiv. 10; 


ὑμῖν παραδώσω αὐτόν ;” Οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ap- ‘ 2sch-xi.13. 


16 γύρια' καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν iva αὐτὸν παραδῷ. τ 
ΤῊ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ ᾿Ιησοῦ, La, xxi. 7. 


17 


held it retained the name. The heads of the 
twenty-four orders or courses of priests were 
also called ἀρχιερεῖς. 

5. ἔλεγον δέ. But some among them said 
that they must not attempt a public execution: 
and therefore they devised the plan of deliver- 
ing him to Pilate. 

6. This story is told in Mark xiv. 3. and 
John xii. 1. That in Luke vii. 37. happened at 
a different time. Matthew does not mention it 
in the order of time, for it happened six days 
before the passover; (Jobn xii. 1.) he probably 
inserted it here to account for the treachery of 
Judas: γενομένον implies an event which was 
past; and τότε πορευθεὶς, in ver. 14, may be con- 
nected with the end of ver. 5. The proper place 
far this story would be at the end of chap. xx. 

Ibid. Σίμωνος. Theophylact mentions a no- 
tion, that Simon was the father of Lazarus; 
which seems improbable. See John xii. 2, 
where Lazarus is mentioned as a guest. Simon 
sar probably been cured by Jesus. 

7. γυνή. This was Mary the sister of Laza- 
rus, "(John xii. 3,) who was also present. (2.) 

Ibid. μύρον. A pound of spikenard. John 
xii. 8. For the phrase ἀλάβαστρον μύρον, see 
Alberti ad 2 and Elsner at Luke vii. 37. ᾿Αλά- 
βαστρον was used for a vessel of any material 
holding ointment. 

Ibid. κατέχεεν. Plato mentions it as an 
honour, μύρον κατὰ τῆς κεφαλῆς καταχέειν. 


De Repudi. iii. p. 396. 
8. of pabyr It was Judas who said this. 
John xii. 4 


Sead 


9. πολλοῦ, for three hundred pence. 
xiv. 5; John xii. 5 

10. Ρνούς. Knowing the. real sentiments of 
Judas. See John xii. 6. 

Ibid. ἔργον καλόν. It is a good work, and 
one which you would approve of, if you knew 
that I should soon require anointing. 

12. βαλοῦσα γάρ. The particle γὰρ explains 
the words, ἐμὲ ov πάντοτε ἔχετε, Ye will not 
have me always with you, for I am soon to die 
and to be buried. 

Ibid. πρός τὸ dvr. She has done it with re- 
ference to the laying out of my body for burial: 
see Mark xiv. 8. 

13. τὸ εὐαγγέλιον is particularly connected 
with the allusion to his death in the preceding 
verse: wherever the joyful news of this my death 
shall be announced, &c. 

14. Τότε. See note at ver. 6. He did not 
go to the chief priests immediately after the 
anointing of Jesus, but four days afterwards. 

15. ἔστησαν may either signify weighed, or 
fired, agreed upon. The former is preferred by 
Beza, Raphel, Palairet; the latter by Theophy- 
lact, L. de Dieu. Mark has ἐπηγγείλαντο, 
Luke συνέθεντο. 

Ibid. τριάκοντα ἀργύριας, Eusebius quotes 
Tp. στατῆρας. Dem. Evang. p. 479. Tillemont 
says that the sum was not more than ten crowns. 
Mémoires, tome i. p. 50. Drusius observes that 
the price for a slave was thirty silver shekels, 
of a freeman, sixty. It was also the price of a 
m:.n-servant’s life: Exod. xxi. 32. 

17. This was on Wednesday evening: they 


Mark 


64. 


ETAITEAION 


[ Keg. 26. 


λέγοντες αὐτῷ, “Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσ- 
xa; ὋὉ δὲ εἶπεν, ““ Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα, 18 
καὶ εἴπατε αὐτῷ, Ὃ διδάσκαλος λέγει, ‘O καιρός μὸν ἐγγύς 
ἐστι πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν pov.” Καὶ ι9 
ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ ᾿Ιησοῦς, καὶ ἡτοί- 


μασαν τὸ πάσχα. 
bh Mar. 
xiv. 18; 


"Ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα. καὶ ἐσθιόν- 20 


Lu. xxii. 14; τῶν αὐτῶν εἶπεν, “Api λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει *! 


Joh. xiii. 31. 


pe.” Kai λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ, ἕκαστος 22 


i Mar.xiv.20. αὐτῶν, “Μήτι ἐγώ εἰμι, κύριε ;” '“O δὲ ἀποκριθεὶς εἶπεν, ““O 28 
ἐμβάψας μετ᾽ ἐμοῦ ἐν τῷ τρυβλίῳ τὴν χεῖρα, οὗτός με παρα- 
δώσει. 6 μὲν vids τοῦ ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ 24 
αὐτοῦ" οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι’ οὗ 6 vids τοῦ ἀνθρώπου 
παραδίδοται" καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖ- 
νος. ᾿Αποκριθεὶς δὲ ᾿Ιούδας ὁ παραδιδοὺς αὐτὸν, εἶπε, “Μήτι 25 
ἐγώ εἰμι, paBBl;” Δέγει αὐτῷ, Σὺ elzras.” 


k 1Cor.xi.24; 
Mar. xiv.23; , 
Lu. xxii. 19. γῆσας, 


1 xx. 28; 
Rom. v. 15. 
m Mar. xiv. TES 
25; Lu. xxii. 
18. 


1 


were to eat the passover on Thursday: or it 
may have been spoken on Thursday morning. 

17. Ποῦ θέλεις; the inhabitants of Jeru- 
salem received no pay for the use of their 
houses at the festivals, but opened them gratis. 
Saubert. (Crit. Sacr.) Lightfoot ad 2. 

18. ποιεῖν τὸ πάσχα would be a phrase in 
good Greek, as Xenophon uses ποιεῖν τὰ ᾽Ολύμ- 
πια. 

19. οἱ μαθηταί. Peter and John. 
xxii. 8. 

Ibid. Nicephorus and Cedrenus say that it 
was in the house of S. John. But it is highly 
improbable that at this time he had a house in 
Jerusalem. Beza thought it was the house of 
Mary the mother of John Mark, mentioned in 
Acts xii. 12, Theophylact mentions a notion 
of it being the house of Simon the leper: but 
that was in Bethany, ver. 6. Others have 
named Nicodemus and Joseph of Arimathea. 

20. "Olas. On the evening of Thursday. 

Ibid. ἀνέκειτο. Luke says ἀνέπεσε. They 
were obliged to lie down, not to sit, when the 

assover was eaten. Saubert. (Crit. Sacr.) This 


See Luke 


* is proved from rabbinical writings: but the ori- 


ginal order might seem to imply that they were 
to eat it standing, (Exod. xii. 11.) and Theo- 
phylact supposes that they ate the paschal 
b standing, after which they lay down. 
It would seem, from Luke xxii. 21, that our 
Saviour said this after the institution of the 
Lord’s supper. 


κ᾿ Εσθιόντων δὲ αὐτῶν, λαβὼν ὁ ᾿Ιησοῦς τὸν ἄρτον, καὶ εὖλο- 26 
ἔκλασε καὶ ἐδίδου τοῖς μαθηταῖς, καὶ εἶπε, “Λάβετε, 
φάγετε: τοῦτό ἐστι τὸ σῶμά pov.” 
καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς, λέγων, “ Πίετε ἐξ αὐτοῦ πάν- 
τοῦτο γάρ ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ 28 
περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. ᾿- λέγω δὲ ὑμῖν, 29 


Καὶ λαβὼν τὸ ποτήριον, 27 


23. If these words are the same with those 
recorded by John xiii. 26, they were said pri- 
vately to John, and not openly to all. Ἐμβέψαι 
seems to imply that the action was passed, or 
then going on: Judas was perhaps at that time 
dipping his hand in the dish. Boisius thought 
that Jesus meant merely to designate his own 
familiar friend, one who has dipped his hand in 
the dish with me. 

24. This seems fully to prove that Judas did 
not act merely from mistaken zeal, or an error 
of judgment, as some have supposed. 

25. "AwoxpiOels, See John xiii. 27. 

Ibid. Σὺ εἶπας. So Xenophon, αὐτὸς, ἔφη, 
τοῦτο λέγεις, ὦ Σώκρατες. Mem. Socr. iii. p. 618. 
See Schmidius. The expression implies assent. 
See xxvi. 64; xxvii. 11; Mark xv. 2; Luke 
xxil 70. 

26. εὐλογήσας. It was the custom for one 
person to give the blessing. Thes. Crit. Sacr. 
part i. p. 197. The reading is probably ebxa- 
piorhoas. 

28. περὶ πολλῶν. Theophylact observes that 
πολλῶν is put for πάντων. Perhaps our Saviour 
said πολλῶν on account of the prejudices of the 
apostles, who did not yet understand the univer- 
sality of redemption. See Exod. xxiv. 8. 

29. Ireneus quotes Papias, who had seen 
S. John, as saying, that when Jesus spoke these 
words, Judas asked, Quomodo, tales geniture a 
Domino perficientur ? to which Jesus replied, 
Videbunt qui venient in illa. p. 333. 


Κεφ. 26. ] 


KATA MAT®OAION. 


65 


ὅτι ov μὴ πίω ἀπ ἄρτι ἐκ τούτου τοῦ γεννήματος τῆς ἀμπέλου, 
ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ 


βασιλείᾳ τοῦ πατρός pov.” 


80 Kal ὑμνήσαντες ἐξῆλθον eis τὸ ὄρος τῶν ἐλαιῶν. "τότε Néyes »Mar.xiv.37; 
δὶ αὐτοῖς ὁ Ἰησοῦς, “ Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν ὯΝ πτὶ δ, 
τῇ νυκτὶ ταύτῃ. γέγραπται γὰρ, " Πατάξω τὸν ποιμένα, καὶ 
82 διασκορπισθήσεται τὰ πρόβατα τῆς ποίμνης. “μετὰ δὲ τὸ ο xxviii. 16; 
88 ἀγερθῆναί με, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν." ᾿Αποκριθεὶς ¢ ha 
δὲ ὁ Πέτρος εἶπεν αὐτῷ, “Ei καὶ πάντες σκανδαλισθήσονται 
8ὲε ἐν σοὶ, ἐγὼ οὐδέποτε σκανδαλισθήσομαι." "Edn αὐτῷ ὃ »Μμειχιν30; 
᾿Ιησοῦς, ““᾿Αμὴν λέγω σοι, ὅτι ἐν ταύτῃ τῇ νυκτὶ, πρὶν ἀλέκτορα sc ae 
35 φωνῆσαι, τρὶς ἀπαρνήσῃ με." Aéyer αὐτῷ 6 Πέτρος, “ Kay 
δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι." Ὁμοίως 


καὶ πάντες οἱ μαθηταὶ εἶπον. 


ss ἽΤΟΤΕ ἔρχεται μετ᾽ αὐτῶν ὁ ᾿Ιησοῦς εἰς χωρίον λογόμενον qMar.xiv.33; 
Γεθσημανῆ, καὶ λέγει τοῖς μαθηταῖς, “ Καθίσατε αὐτοῦ, ἕως οὗ ἴδιαι δὸς. 

87 ἀπελθὼν προσεύξωμαι ἐκεῖ." "Καὶ παραλαβὼν τὸν Πέτρον «iv. 21; 
καὶ τοὺς δύο viols Ζεβεδαίου, ἤρξατο λυπεῖσθαε καὶ ἀδημονεῖν. ἜΒΗ ΧΗ 57: 

88 τότε λέγει αὐτοῖς, “ Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου" 

89 μείνατε ὧδε καὶ γρηγορεῖτε μετ᾽ ἐμοῦ." " Καὶ προελθὼν μεκρὸν, * Hed.v.7,8; 
ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, “ Πάτερ 7 ™ Ἧ. 
μου, εἰ δυνατόν ἐστι, παρελθέτω ἀπ᾽ ἐμοῦ τὸ ποτήριον τοῦτο" 


40 πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ᾽ ὡς σύ.» 


Καὶ ἔρχεται πρὸς τοὺς 


μαθητὰς, καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ, 
41 “Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾽ ἐμοῦ ; γρη- 
γορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. τὸ 
42 μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής." Πάλιν ἐκ δευτέρου 


29. γεννήματος. Philo Judeus writes, 6 
μὲν οἶνον καὶ τὸ γεννητικὸν οἴνου φυτὸν ἄμπελον 
κ΄ τ. A. vol. i. p. 679. We find in Anacreon 
γόνον ἀμπέλου. Most MSS. read γενήματος. 

Ibid. ὧν τῇ βασιλείᾳ. Scaliger understood 
this to mean, #ill after my resurrection. Ad 
Luce. xxii. 16. So did Theophylact. I conceive 
our Saviour merely to have intimated that this 
was the last meal he shonld eat with his disciples 
before his death. See the words as reported 
by Luke xxii. 18: and the note at Matt. i. 
24, for the meaning of fws. 

30. ὑμνήσαντες. An hymn was sung before 
and after the feast. That which was sung after 
consisted of Psalms cxv—cxviii. cxxxvi. Thes. 
Crit. Sacr. part. i. p. 198. 

51. Πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε 
τὰ πρόβατα. LXX. The Alexandrian MS. 
agrees exactly with Matthew, except that it 


reads πάταξον, which is most like the He- 
brew 


82. μετὰ δὲ τόόξφ But though ye will all 
leave me and be dispersed, and go to your own 
homes again in Galilee, ye will find me arrived 
there before you. See xxviii. 7. 


34. πρὶν dAexropa φωνῆσαι. The ἀλέκτορο- 
φωνία was properly at three in the morning. 
See Mark xiii. 35. 

36. Γεθσημανῇ has been said to signify vallis 

inguium, prelum olei, or vallis signi, i. 6. in- 
tignis valle, See L. de Dieu. Most MSS. 
read Γεθσημαν»εῖ. 

88. Περίλυπος. For the agony of Jesus see 
Luke xxii. 44; Heb. v. 7. 

Ibid. ἔξω: θανάτον. In Jonah iv, 9, we find 
σφόδρα λελύπημαι ἐγὼ ἕω: θανάτον, where it 
seems to mean, ἦ am in such pain, that I am 
almost dead. 

39. προελθών. A great majority of MSS, 
read προσελθών. ; 

Ibid. ποτήριον. This term may allude to the 
custom of a cup of some liquor being given to 
a person who was going to be executed. See 
Mark xv. 23, and Matt. xx. 22. 

40. Οὕτως seems to answer to our expression, 
So! See 1 Cor. vi. 5. 

41. πνεῦμα — odpt. Many of the Fathers 
interpreted these expressions of the divine and 
human nature of Jesus: but Polycarp, who 
had seen 8, John, understood them of the dis- 


66 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 26. 


ἀπελθὼν προσήυξατο, λέγων, “ Πάτερ μου, εἰ οὐ δύναται τοῦτο 
τὸ ποτήριον παρελθεῖν ἀπ᾽ ἐμοῦ, ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ 


θέλημά cov.” 


Καὶ ἐλθὼν εὑρίσκει αὐτοὺς πώλεν καθεύδοντας" 48 


ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι. Kat ἀφεὶς αὐτοὺς, 44 
3 AY UA [4 bd Ἁ x A a 3 ᾽ 
ἀπελθὼν πάλιν, προσηύξατο ἐκ τρίτου, τὸν αὐτὸν λόγον εἰπών. 
τότε ἔρχεται πρὸς τοὺς μαθητὰς αὐτοῦ, καὶ λέγει αὐτοῖς, 45 
“ Καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε ; ἰδοὺ, ἤγγικεν ἡ ὥρα, 
καὶ ὁ vids τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. 


ἀγείρεσθε, ἄγωμεν. ἰδοὺ, ἤγγικεν ὁ παραδιδούς pe.” 48 
‘Mer.xiva3; ‘Kal ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ, ᾿Ιούδας els τῶν δώδεκα ἦλθε, 47 


Lu. xxii. 47 ; 


Joh. xvii. 8, καὶ wer’ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων, ἀπὸ τῶν 
ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. ὁ δὲ παραδιδοὺς αὐτον 48 
ἔδωκεν αὐτοῖς σημεῖον, λέγων, ““Ov ἂν φιλήσω, αὐτός ἐστι" κρα- 
τήσατε αὐτόν." Καὶ εὐθέως προσελθὼν τῷ ᾿Ιησοῦ εἶπε, “ Χαῖρε, 49 
ῥαββί᾽ καὶ κατεφίλησεν αὐτόν. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, 50 
᾿ Ἕταῖρε, ἐφ᾽ ᾧ πάρει ;” Τότε προσελθόντες ἐπέβαλον τὰς 

= Joh. xvii χεῖρας ἐπὶ τὸν ᾿Ιησοῦν, καὶ ἐκράτησαν αὐτόν. "Kat ἰδοὺ, εἷς δι 
τῶν μετὰ ᾿Ιησοῦ, ἐκτείνας τὴν χεῖρα, ἀπέσπασε τὴν μάχαιραν 
αὐτοῦ, καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως, ἀφεῖλεν αὐτοῦ 

: Gen. ix.6; τὸ ὠτίον. “τότε λέγει αὐτῷ ὁ Ἰησοῦς, . ᾿Απόστρεψόν σου τὴν 52 


Apoc. xiii.10. 


μάχαιραν εἰς τὸν τόπον αὐτῆς" πάντες γὰρ οἱ λαβόντες μάχαι- 


ραν, ἐν μαχαίρᾳ ἀπολοῦνται. ἣ δοκεῖς ὅτι οὐ δύναμαι ἄρτι παρα- 53 
καλέσαι τὸν πατέρα μου, καὶ π᾿αραστήσει μοι πλείους 7) δώδεκα 
Hors li. 7, λεγεῶνας ἀγγέλων ; πῶς οὖν πληρωθῶσιν αἱ γραφαὶ, ὅτι οὕτω 54 


δεῖ γενέσθαι ;’ ; 


Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ ᾿Ιησοῦς τοῖς ὄχλοις, “Ὡς ἐπὶ λῃσ- 55 
τὴν ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν pe; καθ᾽ 
ἡμέραν πρὸς ὑμᾶς ἐκαθεζόμην διδάσκων ἐν τῷ ἱερῷ, καὶ οὐκ 

ἐΜατχίν 9. ἐκρατήσατέ με. "τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῶσιν al 56 


γραφαὶ τῶν προφητῶν." 
αὐτὸν, ἔφυγον. 


aMar.xiv.63; 
Lu. xxii. 54; 


Joh. xviii. 12, τὸν ἀρχιερέα, ὅπον οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι 
44. 


θησαν. 


Τότε οἱ μαθηταὶ πάντες ἀφέντες 


"OI δὲ κρατήσαντες τὸν ᾿Ιησοῦν ἀπήγαγον πρὸς Καϊάφαν 57 


2 


συνῆχ- 


ὋὉ δὲ Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν, ἕως τῆς 58 


αὐλῆς τοῦ ἀρχιερέως" καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπ- 


bMar.xiv.55. ηρετῶν, ἰδεῖν τὸ τέλος. 


ciples, as all modern interpreters do. Ep. ad 
Phil. § 7. p. 189. 

45. I have put a note of interrogation after 
ἀναπαύεσθε. So Luther, H. Stephens, Colo- 
mesius, R. Simon, Wolfius. “τε ye sleeping 
and resting yourselves for the remasnder of the 
time? Luke writes τί καθεύδετε ; xxii. 46. 

- ὅθ. ἐφ᾽ ᾧ πάρει; For what a purpose art thou 
come! L. de Dieu, Palairet. Alberti. hel 
shews that there is equal authority for ἐφ᾽ as ape 
ἐφ᾽ 5, but most MSS. in this place read ἐφ᾽ ὅ. 


Oi δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ 59 


δ8. δώδεκα. Theophylact observes, that he 
named twelve legions on account of the twelve 
disciples. 

56. I have followed the majority of commen- 
tators in making this a continuation of our 
Saviour’s words. See i. 22. 

57. Καϊάφαν. The Apostolical Constitutions 
say that Caiaphas killed himself. viii. 2. Jesus 
was taken first to Annas, who sent him to Caia- 
phas. John xviii. 18, 24 


Κεφ. 26.) 


ΚΑΤΑ ΜΑΤΘΑΙ͂ΟΝ. 
τὸ συνέδριον ὅλον ἐξήτουν ψευδομαρτυρίαν κατὰ τοῦ 


67 


τοῦ ᾿Ιησοῦ, 


60 ὅπως αὐτὸν θανατώσωσι, καὶ οὐχ εὗρον: καὶ πολλῶν ψευδο- 
μαρτύρων προσελθόντων, οὐχ εὗρον. ὕστερον δὲ προσελθόντες 

61 δύο ψευδομάρτυρες “εἶπον, “Οὗτος ἔφη, Δύναμαι καταλῦσαι « Job. ii. 19. 
τὸν ναὸν τοῦ Θεοῦ, καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι αὐτόν." 

62 Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, “Οὐδὲν ἀποκρίνῃ ; τί 

68 οὗτοί σου καταμαρτυροῦσιν ;” ‘O δὲ ᾿Ιησοῦς ἐσιώπα. καὶ ἀπο- 
κριθεὶς 6 ἀρχιερεὺς εἶπεν αὐτῷ, ““᾿Εξορκίζω σε κατὰ τοῦ Θεοῦ 
τοῦ ζῶντος, ἵνα ἡμῖν εἴπῃς, εἰ σὺ εἶ ὁ Χριστὸς, ὁ υἱὸς τοῦ 

64 Θεοῦ." Δ Λέγει αὐτῷ ὁ ᾿Ιησοῦς, “Σὺ εἶπας. πλὴν λόγω ὑμῖν a xvi. 21; 


et xxiv. 30, 


at ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν δι χαν 81; 
τῆς δυνάμεως, καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ." 1 Thes- 


iv. 16: 


65 Tore ὁ ἀρχιερεὺς διέρρηξε τὰ ἱμάτια αὐτοῦ, λέγων, ““Ὅτι Apes. Τὶ 
ἐβλασφήμησε: τί ἔτι χρείαν ἔχομεν μαρτύρων ; ἴδε, νῦν ἠκύ-. ὁὃδ 
66 cate τὴν βλασφημίαν αὐτοῦ. τί ὑμῖν δοκεῖ ;᾽᾽ Οἱ δὲ ἀποκρι- 


67 θέντες εἶπον, ““Evoyos θανάτου ἐστί." 


ε Τότε ἐνέπτυσαν ο xxvii. 30; 


εἰς τὸ πρόσωπον αὐτοῦ, καὶ ἐκολάφισαν αὐτόν" οἱ δὲ ἐρρά- Τ᾿ δ 


68 πισαν, ᾿ λέγοντες, “ Προφήτευσον ἡμῖν, Χριστὲ, τίς ἐστιν ὃ 


παίσας σε ;” 


( Mar. xiv.65; 
Lua. xxii, 64. 


69 ὃ Ὁ δὲ Πέτρος ἔξω ἐκάθητο ἐν τῇ αὐλῇ, καὶ προσῆλθεν αὐτῷ cMar.xiv.66; 
μία παιδίσκη λέγουσα, “ Καὶ σὺ ἦσθα μετὰ ᾿Ιησοῦ τοῦ Γαλι- τὰ sais 


70 Nalov.” 


‘O δὲ ἠρνήσατο ἔμπροσθεν πάντων, λέγων, “ Οὐκ 17» 35. 


71 oda τί λέγεις. ᾿Εξελθόντα δὲ αὐτὸν εἰς τὸν πυλῶνα, εἶδεν 
αὐτὸν ἄλλη, καὶ λέγει τοῖς ἐκεῖ, “Καὶ οὗτος ἣν μετὰ ᾿Ιησοῦ 

72 τοῦ Ναζωραίου." Kat πάλιν ἠρνήσατο μεθ᾽ ὅρκου, ““Ὅτι οὐκ 

78 olda τὸν ἄνθρωπον." ὃ Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες b Lo, παι!.59. 
εἶπον τῷ Πέτρῳ, “᾿Αληθῶς καὶ σὺ ἐξ αὐτῶν εἶ: καὶ γὰρ ἡ 

74 λαλμά σου δῆλόν σε ποιεῖ." Τότε ἤρξατο καταναθεματίζειν καὶ 
ὀμνύειν, “Ὅτι οὐκ olda τὸν ἄνθρωπον." Kai εὐθέως ἀλέκτωρ 


59. οὐχ εὗρον. They did not find any which 
would enable them to put him to death. “Ὅπως 
θανατώσωσιν αὐτὸν means, that they might be 
able to effect his death: such evidence as would 
procure his death. They probably tried to get 
seme proof of his having spoken against the 
Roman government. See xxvi. 5. 

60. The Talmud has been quoted as con- 
firming the fact of two false witnesses being 
suborned against Jesus; but it is not certain. 
See Lightfoot ad ἢ 

61. Matthew has not himself recorded this 
speech of Jesus. John supplies it, ii. 19. Some 
MSS. also insert it at Mark xiii. 2. 

Ibid. διὰ τριῶν ἡμερῶν. This expression is 
used for every third day, i. 6. every other day, by 
Philo Judeas, vol. ii. p. 476. See Matt. xvii. 
40, where it is ἐν τρισὶν ἡμέραις. 

64. dx’ ἄρτι. Some have coupled these words 
with λέγω, some with ὄψεσθε. The latter is 
probably right; and the high-priest charged 


F2 


Jesus with blasphemy for daring to announce 
the immediate presence of the Messiah: though 
he seems also to have understood that Jesus 
spoke of himself. See John xix. 7. 

65. By the law of Moses it was unlawful for 
the high-priest to rend his clothes. Levit. xxi. 
10. But perhaps this only related to mourning 
for the dead. 

68. Προφήτευσον. Matthew does not mention 
that Jesus was blindfolded: (see Luke xxii. 64.) 
but it is implied in the word προφήτενσον. 

70. We ought probably to read ἔμπροσθεν 
αὑτῶν πάντων. 

71. ἄλλη. Mark says it was the same maid, 
xiv. 69. Luke says it was a man, ἕτερος, xxii. 
58: but they may be reconciled by John, who 
says, εἶπον αὐτῷ: there was more than one 
person who spoke to Peter. 

78, For the corrupt dialect of Galilee, see 
Lightfoot, Centur. Chorog. Ixxxvii. Wolfius. 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


Ἵ[Κεφ. 26, 27. 


68 

Iver. δέ; ἐφώνησε. ἱκαὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος τοῦ ᾿Ιησοῦ 57 

a. ΧΧΊΙ. . φ βε Ά 5 
εἰρηκότος αὐτῷ, ““Ort πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρ- 
νήσῃ με." καὶ ἐξελθὼν ἔξω ἔκλαυσε πικρῶς. 

k Mar. xv. 1; 


Lu. xxii. 66; 


K FIPQIAZ δὲ γενομένης, συμβούμον ἔλαβον παντες οἱ apy- 97 


οἱ xxiii.1; ἱερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ ᾿Ι]ησοῦ, ὥστε 
Fon. xvill28. ὁ ανατῶσαιε αὐτόν: καὶ δήσαντες αὐτὸν ἀπήγαγον, καὶ παρέδωκαν 2 
αὐτὸν Ποντίῳ Πιλάτῳ τῷ ἡγεμόνι. 
Τότε ἰδὼν ᾿Ιούδας ὁ παραδιδοὺς αὐτὸν, ὅτι κατεκρίθη, μετα- 3 
μεληθεὶς ἀπέστρεψε τὰ τριάκοντα ἀῤγύρια τοῖς ἀρχιερεῦσι καὶ 
τοῖς πρεσβυτέροις, λέγων, ““Ημαρτον παραδοὺς αἷμα ἀθῶον. 4 
Οἱ δὲ εἶπον, “Ti πρὸς ἡμᾶς ; σὺ ὄψει." Καὶ ῥίψας τὰ ἀρ- ὃ 
| Act. i. 18, γύρια ἐν τῷ ναῷ, ἀνεχώρησε: καὶ ἀπελθὼν ἀπήγξατο. 'Oi δὲ ς 
ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπον, “ Οὐκ ἔξεστι βαλεῖν αὐτὰ 


a \ “4 Lf 3 
εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστι." 


Συμβούλιον δὲ γ 


λαβόντες, ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως, εἰς 
m Act.i.19. ταφὴν τοῖς ξένοις. ™ διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος, ἀγρὸς αἵματος, g 

ἕως τῆς σήμερον. τότε ἐπληρώθη τὸ ῥηθὲν Sid “Ἱερεμίου τοῦ 9 
= Zach. ai προφήτου, λέγοντος, ‘" Kai ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν 


τιμὴν τοῦ τετιμημένου, ὃν ἐτιμήσαντο, ἀπὸ υἱῶν ᾿Ισραήλ" καὶ 10 


o Mar.xv.2; ἔδωκαν αὐτὰ εἰς τὸν 


La. xxiii. 8; ’ ) 
Joh. xviii. : Κύριος. 


Ἴ4. ἐφώνησε. This was about three in the 
morning. See xxvi. 34. 

Cuar. XXVII. 1. Πρωΐας. On Friday 
morning. 

Ibid. ὥστε θανατῶσαι αὑτόν. They consulted 
how they could procure his death. See xxvi. 59. 

2. ἀπήγαγον. They took him to the pre- 
torium, or governor’s house. See ver. 27. 

Ibid. τῷ ἡγεμόνι. The procurator. See 
Krebsius. The Greek term usually employed 
was ἐπίτροπος. Pilate was appointed A.D. 26, 
and removed in 36. 

3. ὅτι κατεκρίθη, that he was certain to be 
condemned, or, that it was settled he should die. 

4. σὺ ὄψει. Many commentators consider 
this as a Latinism, Tu videris. HH. Stephens, 
Krebsius. They are opposed by Schwarzius. 

δ. ἐν τῷ vag. This shews that the Sanhedrim 
met in the temple. 

Ibid. ἀπήγξατο. It appears from Acts i. 18, 
that, as he was suspended, he fell down, and his 
bowels gushed out. Some ancient writers have 
said that an accident prevented his dying by 
suspension, and that his death did not ensue 
till some time after. Hammond and others 
have interpreted ἀπήγξατο to mean, that he 
died of grief. See Biscoe, p. 583, Krebsius, 
Heinsius: note at Acts i. 18. Wolfius. 

7. τοῖς ξένοις. Probably the foreign Jews, 
who attended the festivals. 

8. ἕως τῆς σήμερον. This seems to shew 
that Matthew did not write very soon after the 


ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέ μοι 


°°O δὲ ᾿Ιησοῦς ἔστη ἔμπροσθεν τοῦ ἡγεμόνος" καὶ ἐπηρώ- 11 


ascension. See xxviii. 15. 
9. Ἱερεμίον. But the quotation appears to 
come from Zech. xi. 138. Valckenaer thinks 


that ζριου had been changed into «pov. (ad Luc. 
ili. 38.) Some have thought Matthew only 
wrote διὰ τοῦ xp ov: the name is omitted 
in Syr. and Pers. Others have thought that 
Zech. ix.—xi. were written by Jeremiah. (Ham- 
mond, Mede, Lowth.) The Pseudo- Athanasius 
(p. 804.) and Epiphanius (p. 282.) suppose 
Matthew to have quoted both prophets. F. 
Woerger contends that he meant to quote Jer. 
xxxii. and alluded to the field which Jeremiah 
bought. The LXX version of Zech. xi. 13, 
is very different from Matthew: κάθες αὐτοὺς 
els τὸ χωνευτήριον, καὶ σκέψομαι εἰ δόκιμόν 
ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὑτῶν καὶ 
ἔλαβον τοὺς τριάκοντα ἀργυροῦς, καὶ ἐνέβαλον 
αὐτοὺς εἰς τὸν οἶκον Κυρίου, εἰς τὸ χωνευτήριον. 
If in Matt. 10, we read ἔδωκα, (as does Syr.) 
his quotation nearly resembles the Hebrew. 
See Glassius, Philol. Sacr. i. p. 196. Wolfius. 

Ibid. τοῦ τετιμημένου. “ Pretiosa,” Syr. ; 
“ Honorati,”” Ethiop.; ““ASstimati,’”’ Beza, Cas- 
talio, Erasmus, Pagininus. ‘“‘ Innocentis,’’ drab. 
Pasor applies it to the field. 

Ibid. ἀπὸ νἱῶν Ἰσραήλ. These words are 
connected with ἔλαβον by Junius, Piscator, 
Pasor, and Heinsius: with ὀτιμήσαντο, or τετι- 
μημένου, by Theophylact, Erasmus, Vatablus, 
Flacius, Schwartzen. 


Κεφ. 27.) KATA ΜΑΤΘΑΙΟΝ. 69 


τησεν αὐτὸν ὁ ἡγεμὼ», λέγων, “ Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιου- 
12 δαίων ;” Ὃ δὲ ᾿Ιησοῦς ἔφη αὐτῷ, “ Σὺ λέγεις. Καὶ ἐν τῷ 
κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ τῶν πρεσβυτέρων, 
18 οὐδὲν ἀπεκρίνατο. τότε λέγει αὐτῷ ὁ Πιλάτος, “ Οὐκ ἀκούεις 
14 πόσα σοῦ καταμαρτυροῦσι ;” Καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ 
ὃν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν. 
15 
16 δέσμιον, ὃν ἤθελον. εἶχον δὲ τότε δέσμιον ἐπίσημον, λεγόμενον 
17 Βαραββᾶν. συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ Πιλάτος, 
“Τίνα θέλετε ἀπολύσω ὑμῖν ; Βαραββᾶν, ἢ ᾿Ιησοῦν τὸν λογό- 
18 μενον Χριστόν ;” "Her γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν. 
19 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος, ἀπέστειλε πρὸς αὐτὸν ἡ 


P Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ » Mar. xv.6; 
La. xxiii. 17; 
Job. xviii.39. 


γυνὴ αὐτοῦ, λέγουσα, ““ Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ' πολλὰ 
20 γὰρ ἔπαθον σήμερον κατ᾽ ὄναρ δι’ αὐτόν." «Οἱ δὲ ἀρχιερεῖς καὶ 4“ Mar-xv.11; 


οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους, ἵνα αἰτήσωνται τὸν Βαρ- 


Lu. xxiii. 18; 
Joh. xviii.40. 


21 αββᾶν, tov δὲ ᾿Ιησοῦν ἀπολέσωσιν" "ἀποκριθεὶς δὲ ὁ ἡγεμὼν τ Act. ili. 14. 
εἶπεν αὐτοῖς, “ Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν ;” Οἱ 


42 δὲ εἶπον, “ Βαραββᾶν." 


Λέγει αὐτοῖς ὁ Πιλάτος, “Τί οὖν 
ποιήσω ᾿]ησοῦν τὸν λεγόμενον Χριστόν ;’ 


> Aéyovow αὐτῷ 


23 πάντες, “ Σταυρωθήτω." ‘O δὲ ἡγεμὼν ἔφη, “ Τί γὰρ κακὸν 


ἐποίησεν ;᾽» 


Οἱ δὲ περισσῶς ἔκραζον, λέγοντες, “ Σταυρω- 


34 Onto.” ᾿Ιδὼν δὲ 6 Πιλάτος, ὅτι οὐδὲν ὠφελεῖ, ἀλλὰ μᾶλλον 
θόρυβος γίνεται, λαβὼν ὕδωρ, ἀπενέψατο τὰς χεῖρας ἀπέναντι 
τοῦ ὄχλου, λέγων, “᾿Αθῶός εἰμι ἀπὸ τοῦ αἵματος τοῦ δικαίου 


25 τούτου ὑμεῖς ὄψεσθε." 


“παρέδωκεν ἵνα σταυρωθῇ. 


Καὶ ἀποκριθεὶς πᾶς ὃ λαὸς εἶπε, ““ Τὸ 
46 αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. 
ἔλυσεν αὐτοῖς τὸν Βαραββᾶν τὸν δὲ ᾿Ιησοῦν φρωγελλώσας 


5 Τότε ἀπ- ® Mas.xuv 15; 
Juh. xix. 1. 


2] ΤΟΤΕ οἱ στρατιῶται τοῦ ἡγεμόνος, παραλαβόντες τὸν *In- 
σοῦν εἰς τὸ πραιτώριον, συνήγαγον ἐπ᾽ αὐτὸν ὅλην τὴν σπεῖραν" 


11. Pilate put this question to Jesus, because 
the Jews who brought him said that he called 
himself Christ, a King. Luke xxiii. 2; John 
xviii. 34. 

15. A somewhat similar custom is alluded 
to by Suetonius, “ Sed et Capitolino certamine 
cunctos ingenti consensu precantes ut Palfurium 
Suram restitueret, pulsum olim senatu’’ &c. 
Domit. c. 18. Kara éoprhy might mean, at every 
festival, or at every passover: John xviii. 39, 
would rather support the latter. See Wolfius. 

17. συνηγμένων. It appears, from Mark xv. 
8, that the peor! had n to demand the 
customary release of a prisoner. This had pro- 
bably been preconcerted by the priests, who 
knew that Barabbas was popular with the 
people. See Mark xv. 7. Συνηγμένων αὐτῶν 
may therefore refer to ὄχλῳ. 

bid. Βαραββᾶν. Ofigen says that some 
a a read "Incovy Βαραββᾶν,  Inoovy x. τ. A. 
vol. ii, p. 918. His name was perhaps Jesus 


as well as Barabbas. 

18. διὰ φθόνον. Through sa 
which his works and doctrine 
among the people. Clarke. 

19. ἡ γυνὴ αὐτοῦ. Nicephorus calls her 
Procula, i. 80. Origen has preserved a tradition 
of her being converted by this vision. vol iii. p. 
918. 

24. This was a Jewish custom: Deut. xxi. 
6, 7: but I know no instance which shews it to 
have been a Roman custom. See Gerhardus, 
Harm. Evang. p. 1930. Wolfius. 

26. φραγελλόω, and φραγέλλιον in John ii. 
15, are formed from the Latin flagellum. 

27. πραιτώριον. The governor's house, called 
also αὐλὴ in Mark xv. 16. It was connected with 
the barracks of the soldiers; and here it means 
that the soldiers took Jesus from the governor’s 
house into their own quarters. Compare John 
xviii, 28. 

Ibid. owetpay is sometimes translated Cohort, 


at the esteem 
ad gained him 


70 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 27 


καὶ ἐκδύσαντες αὐτὸν, περιέθηκαν αὐτῷ χλαμύδα κοκκίνην' καὶ 28 
πλέξαντες στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν ἐπὶ τὴν κεφαλὴν * 
αὐτοῦ, καὶ κάλαμον ἐπὶ τὴν δεξιὰν αὐτοῦ" καὶ γονυπετήσαντες 
ἔμπροσθεν αὐτοῦ, ἐνέπαιζον αὐτῷ, λέγοντες, ““ Χαῖρε, ὁ βασι- 


λεὺς τῶν ᾿Ιουδαίων"" txad ἐμπτύσαντες εἰς αὐτὸν, ἔλαβον τὸν 80 
κάλαμον, καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ. 


Kai ὅτε ἐν- 81 


ἐπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα, καὶ ἐνέδυσαν av- 
τὸν τὰ ἱμάτια αὐτοῦ καὶ ἀπήγωγον αὐτὸν εἰς τὸ σταυρῶσαι. 
u Mar.xv.21;° "EB ξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον, ὀνόματε Σίμωνα" 82 


Lu. xxiii. 36. 


s Mar.xv.22; 
La. xxiii. 33 ; 


Joh. xix. 17. μένος 


τοῦτον ἠγγάρευσαν iva ἄρῃ τὸν σταυρὸν αὐτοῦ. 
XKAI ἐλθόντες εἰς τόπον λεγόμενον Γολγοθὰ, ὅς ἐστι λεγό- 88 
Kpaviov τόπος, ἔδωκαν αὐτῷ πιεῖν ὄξος μετὰ χολῆς 84 


᾿ Peal ἰχίχ. μεμργμένον: καὶ γευσάμενος οὐκ ἤθελε πιεῖν.  Σταυρώσαντες 35 
i 2 \ , ".“΄., > a , a “ 
: Mar.xv.24; δὲ αὐτὸν, διεμερίσαντο τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἵνα 


Le. xxiii. 84: 


Joh. xix. 23, πληρωθῇ TO ῥηθὲν ὑπὸ τοῦ προφήτου, ‘ Διεμερίσαντο τὰ ἱμάτιά 
Peal. xxii.18. yoy ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Kai 6 


ὁ Mar.xv.26; καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ. 


La. xxiii. 88 


"Kai ἐπέθηκαν ἐπάνω τῆς 37 


Joh. xix. 19, κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην, “Οὗτός ἐστιν 


b Ees.lii13; Ϊησοῦς ὃ βασιλεὺς τῶν ᾿Ιουδαίων.᾽ 


La. xxiii. 33. 


e Psal.xxii.7. 


but it seems to have been much smaller than a 
Cohort; at least it was so in the time of Poly- 
bius (xi. 23). It perhaps increased stierwarda, 
for an ἑκατοντάρχης belonged to a σπεῖρα, Acts 
x. 1; xxvii. 1; and even a χιλίαρχος, John 
xviii, 12; Acts xxi. 31. See Raphel, ad 1. 
There were always soldiers in the tower of An- 
tonia during the festivals. See Acts xxi. 8]. 

28, 29. The people of Alexandria treated 
Carabas in the same way: βύβλον εὑρύναντες 
ἀντὶ διαδήματος ἐπιτιθέασιν αὐτοῦ τῇ κεφαλῇ, 
χαμαιστρώτῳ δὲ τὸ ἄλλο σῶμα περιβάλλουσιν 
ἀντὶ χλαμύδος, ἀντὶ δὲ σκήπτρου βραχύ τι παπύ- 

ν τμῆμα τῆς ἐγχωρίου καθ᾽ ὁδὸν ἐρριμμένον 
erie ἀναδιδόασιν. Philo Judeus, vol. ii. p. 

28. χλαμύδα κοκκίνην. Mark says wo ; 
xv. 17, and John ἱμάτιον woppeseis, he ard 
de Dieu thinks that two different dresses were 
put on: the χλαμὸς was a military dress. Brau- 
nius thinks the colours may have been con- 
founded. De Vest. Sac. i. 14, 15. 

82. Basilides, in the second century, said 
that this Simon was crucified instead of Jesus. 
Irenzeus, p. 101. Some have contended, without 
any proof, that he was the Simeon Niger men- 
tioned Acts xiii. 1. See Mark xv. 21. Jesus 
set ont bearing his own cross, John xix. 17. 
Scaliger supposed that Simon supported one 
end of it, but Wolfiue thinks he carried it 
alone. Luke says ὄπισθεν τοῦ Ἰησοῦ. xxiii. 26. 

Ibid. av. See vem, 41. 

88. Γολγοθά. There was a Jewish tradition, 
that Adam was buried here. Epiphanius, vol. 


b ’ σι ‘ 
Tote σταυροῦνται σὺν 38 


αὐτῷ δύο λῃσταὶ, els ἐκ δεξιῶν καὶ els ἐξ εὐωνύμων. 
ς Οἱ δὲ παραπορευόμενοι ἀβλασφήμουν αὐτὸν, κινοῦντες τὰς 89 


Lp. 394. 
. 156. 

84. ὅξος μετὰ χολῆς. Mark says ἐσμυρνισ- 
μένον οἶνον. xv. 28. The latter was customary : 
Lightfoot thinks that the former was given to 
aggravate the sufferings of Jesus: so also L. 
de Dieu, who considers χολὴ to be the same as 
σμύρνα. This is a different transaction from 
John xix. 29. 

35. The passage ἵνα πληρωθῇ —— ἔβαλον 
κλῆρον seems certainly to be an interpolation 
from John xix. 24 

36. érfpovy. All these verbs agree with oi 
στρατιῶται. They now kept guard near the 
cross. 

37. αἰτίαν might mean literally his accusation ; 
for the Jews had accused him of making himself 
a king: but it perhaps means a title: see Mark 
xv. 26; John xix. 19. 

Ibid. The four Evangelists give the inscrip- 
tion as follows :— 

Matt. xxvii. 37. OTTOZ ESTIN ἸΗΣΟΥ͂Σ O 
ΒΑΣΙΛΕῪΣ TON IOTAAION. 

Mark xv. 26. O BAZIAETZ TON ILOT- 
AAION. 

Luke xxiii. 38. OTTOZ EXTIN O BAZI- 
AETS TON IOTAAION. 

John xix. 19. IHZOTZ O NAZOPAIOZ O 
BAZIAETS TON IOTAAION. 

All in ὁ βασιλεὺς τῶν Ἰουδαίων, and 
Matthew and John both give ᾿Ιγσοῦς. It is not 
probable that οὗτός ἐστιν was repeated in all 
the languages, so that John has probably pre- 
served the true inscription. See Wolfius. 


Theophylact. See Suicer. tom. ii. 


Keg. 27.} 


KATA ΜΑΤΘΔΙΟΝ. 


71 


40 κεφαλὰς αὐτῶν, Ixal λέγοντες, ““Ο καταλύων τὸν ναὸν, καὶ ἐν 4 xvi. 61; 


τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεανυτόν' εἰ υἱὸς εἶ τοῦ Θεοῦ, 


. oh. fi. 19. 


41 κατάβηθι ἀπὸ τοῦ σταυροῦ." Ὁμοίως δὲ καὶ οἱ ἀρχιερεῖς ἐμ- 
παίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον, 

4 “4Ἴάλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. εἰ βασιλεὺς « Sep. ii. 18. 
Ισραήλ ἐστι, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύ- 

48 σομεν αὐτῷ. “πέποιθεν ἐπὶ τὸν Θεόν" ῥυσάσθω νῦν αὐτὸν, ef ! Peal. xxii.8. 

44 θέλει αὐτόν. εἶπε γὰρ, Οτι Θεοῦ εἰμε υἱός." ε Τὸ δ᾽ αὐτὸ καὶ ε τα. xxiii. 
οἱ λῃσταὶ οἱ συσταυρωθέντες αὐτῷ ὠνείδιζον αὐτῷ. Ἢ 

45 ᾿Απὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γὴν ἕως 

46 ὥρας ἐννάτην.’ ὃ περὶ δὲ τὴν ἐννάτην ὥραν ἀνεβόησεν ὁ ᾿Ιησοῦς » Ῥοαὶ καὶ. 
φωνῇ μεγάλῃ, λέγων, “Ἡλὲ, “HM, λαμὰ σαβαχθανί ;” τοῦτ᾽ 

47 ἔστι, “ Océ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες ;᾽ Τινὲς δὲ τῶν 
ἐκεῖ ἑστώτων ἀκούσαντες ἔλεγον, “Ὅτι ᾿Ηλίαν φωνεῖ otros.” 

48 ' καὶ εὐθέως δραμὼν els ἐξ αὐτῶν, καὶ λαβὼν σπόγγον, πλήσας | Peal. Init. 

49 τα ὄξους, καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν. οἱ δὲ λοχποὶ 3," rai 


éXeyov, "Ades, ἴδωμεν εἰ ἔρχεται ‘Has σώσων αὐτόν." 


La. xxii. 36. 
Joh. xix. 39. 


8) *‘O δὲ “Inoots πάλιν κράξας φωνῇ μεγάλῃ, ἀφῆκε τὸ * Mar.xv.87; 


πνεῦμα. 


Lu. χχί. 46; 
Joh. xix. 30. 


δ' |' Καὶ ov, τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπὸ ' Exod. 
ἄνωθεν ἕως κάτω" καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν" κα, Δ τε. 
52 καὶ τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμη- 
δ8 μένων ἁγίων ἠγέρθη, καὶ ἐξελθόντες ἐκ τῶν μνημείων, μετὰ τὴν 
ἔγερσιν αὐτοῦ, εἰσῆλθον εἰς τὴν ἁγίαν πόλεν, καὶ ἐνεφανίσθησαν 


“πολλοῖς. 


δ ἴ Ὁ δὲ ἑκατόνταρχος καὶ οἱ pet αὐτοῦ τηροῦντες τὸν ᾽Ιη- = Mar. 


av. 39; 


cour, ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα, ἐφοβήθησαν σφόδρα, τι. xxii. 47. 
λέγοντες, ““᾿Αληθῶς Θεοῦ υἱὸς ἦν οὗτος." 


42. The reading is probably πιστεύσομεν ἐπ᾽ 


43. εἰ θέλει αὐτόν. There is a similar con- 
struction in Psalm xvii. 19; xl. 11; Deut. 
xxi 14. 

44. of λῃσταί. Only one of the thieves. 
Luke xxiii 89. 80 also compare Matt. xiv. 17, 
and Jobn vi. 8; Matt. xxvi. 8, and John xii. 
4; Mark vi. 88, and John vi. 8. Some, how- 
ever, have thought that both reviled him at 
first. They were perhaps charged with the 
same crime as Barabbas. See John xviii. 40. 

45. σκότος. Phiegon, who lived A.D. 140, 
and Africanus, who lived A.D. 221, are said 
to have noticed this darkness. See Origen, 
vol. i. p. 414, 482; vol. πὶ. p. 928; Euseb. 
Chron. ad Olymp. cciii.; Tertull. pol. 21. 
Also Tillemont, Mémoires, tome i. p. 246; 
Routh’s Relig. Sacr. vol. ii. p. 8385. Wolfius 

Ibid. ἐννάτης. Josephus says that the paschal 
lamb was killed ἀπὸ ἐννάτης Spas μέχρι ivde- 
adrys. De Bel. Jud. vii. 45. The darkness 
lasted from twelve to three. 


46. These words are not quoted from the 
Hebrew, but from the Chaldee Paraphrase. 
Prideaux, pt. ii. bk. 8. p. 548. 

47. Ἡλίαν. They mistook be, "HAI, for 

‘The veil shall divide 


mx, “HAlas. 

51. καταπέτασμα. 
unto you between the holy place and the most 
holy.” Exod. xxvi. 338. See Heb. ix. 8. The 
rending of this veil was probably a token, that 
the distinction between Jew and Gentile was to 
be done away. 

Ibid. ἐσείσθη. Africanus and Phlegen, as 
quoted at ver. 45, bore testimony to the earth- 
quake. Lucianus, and Cyril of Jerusalem, 
who wrote at the beginning and middle of the 
fourth eentury, spoke of traces being visible 
in their day. See Maundrell’s Travels, p. 78. 

58. L. de Dieu approves of the Syriac ver- 
sion, which connects μετὰ τὴν ἔγερσιν αὐτοῦ 
with εἰσῆλθον. 

δ4. ἑκατόνταρχος. Theophylact says that he 
was afterwards martyred. 


72 


Ὁ La. viii. 3. 


ETAITEAION 


[Keg. 27, 28. 


υ" Ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, 55 


αἵτινες ἠκολούθησαν τῷ ᾿Ιησοῦ ἀπὸ τῆς Γαλιλαίας, διακονοῦσαι 
αὐτῷ' ἐν αἷς ἦν Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ τοῦ ᾿Ιακώ- 56 
βου καὶ ᾿Ιωσῆῇ μήτηρ, καὶ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου. 


© Mar.xv.42; 
La. xxiii. 50; 
Joh. xix. 38. 


οὌΨΊΙΑΣ δὲ γενομένης, ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ᾽Αρι- 57 
pabalas, τοὔνομα ᾿Ιωσὴφ, ὃς καὶ αὐτὸς ἐμαθήτευσε τῷ ᾿Ιησοῦ" 


οὗτος προσελθὼν τῷ Πιλάτῳ ἠτήσατο τὸ σῶμα τοῦ ᾿Ιησοῦ. 58 
τότε ὁ Πιλάτος ἐκέλευσεν ἀποδοθῆναι τὸ σῶμα. καὶ λαβὼν τὸ 59 
» Eva. τη:,.9. σῶμα ὁ ᾿Ιωσὴφ ἐνετύλεξεν αὐτὸ σινδόνι καθαρᾷ, καὶ ἔθηκεν 60 
αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ, ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ: 
καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου, ἀπῆλθεν. 
ἣν δὲ ἐκεῖ Μαρία ἡ Μαγδαληνὴ, καὶ ἡ ἄλλη Μαρία, καθήμεναι 61 


ἀπέναντι τοῦ τάφου. 


ΤΗ͂ι δὲ ἐπαύριον, ἥτις ἐστὶ μετὰ τὴν παρασκευὴν, συνήχ- 62 
θησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πιλάτον, λέγοντες, 
“ Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, Μετὰ 63 
τρεῖς ἡμέρας ὀγεέρομαι. κέλευσον οὖν ἀσφαλισθῆναε τὸν τάφον 64 
ἕως τῆς τρίτης ἡμέρας: μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ 
νυκτὸς κλέψωσιν αὐτὸν, καὶ εἴπωσι τῷ λαῷ, ᾿Ηγέρθη ἀπὸ τῶν 
νεκρῶν" καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης." “Edn 65 
δὲ αὐτοῖς ὁ Πιλάτος, “Ἔχετε κονστωδίαν' ὑπάγετε, ἀσφαλί- 


σασθε ὡς οἴδατε." 


Οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον, 66 


4 Μίαν. χυ 3; σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 


Lu. xxiv. 1; 
Joh. xx. Ll. 


55. μακρόθεν. The Virgin Mary and the 
other women had been near the cross before 
Jesus expired. John xix. 25. 

56. Μαγδαληνή. From the country of Mag- 
dala. See xv. 39. 

Ibid. Μαρία 4 τοῦ “laxdéBov. Theophylact 
says this was the Virgin Mary, who was called 
** the mother of James and Joses,’’ as being the 
wife of their father Joseph. But see note at 
xiii. 55. 

Ibid. “ The mother of Zebedee’s children” was 
Salome. Mark xv. 40. Theophylact says that 
some made her to be the daaghter of Joseph. 
ἐν as. It has been thought to be 
Ramatha (1 Sam. ii. 11; Joshua xix. 21), or 
Aruma (Judg. ix. 41), or Ramath (Josh. xiii. 
26), or Ramah (xix. 29). Josephus calls 


Ramoth Gilead ’ Reland says it was 
between Lydda and Joppa. 
Ibid. ᾿Ιωσήφ. Gregory of Tours says that 


he was imprisoned by the priests, and miracu- 
lously released. (i. 21.) Some have thought him 
to be the same with Joseph Gorionides, the 
brother of Nicodemus Gorionides, who is men- 
tioned in the Talmud. See Wolfius, Biblioth. 
Heb. vol. ii. p. 854. 

Ibid. ἐμαθήτευσε. This verb means pro- 
perly to make disciples, xxviii. 19; Acts xiv. 21; 
and so it is taken here by Wolfius. 

59. σινδόνι. This word is said to come from 


OWE δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἢ 


Sidon, where linen was manufactured. 

60. μνημείῳ. Lucianus mentions the cave 
as seen in his time, (A.D. 311.) apud Rufn. 
ix. 6. Athanasius speaks of the tomb being 
worshipped, p. 1196; and Cyril of τὸ μνῆμα τὸ 
πλησίον, ὅπον ἐτέθη, καὶ ὃ ἐπιτεθεὶς τῇ θύρᾳ 
λίθος, ὃ μέχρι σήμερον παρὰ τῷ μνημείῳ κείμενος. 
Cateches. xiii 

Ibid. θύρᾳ. See note at Mark xvi. 5. 

62. παρασκευὴ was the day preceding any 
great festival: and the sabbath, which fol- 
lowed the Friday of the crucifixion, was @ great 
day. See John xix. 31. 

63. Μετὰ τρεῖς ἡμέρας. In xvi. 21; xvii. 23; 
and xx. 19, it is τῇ τρίτῃ ἡμέρᾳ. In Deut. xiv. 
27, μετὰ τρία ἔτη answers to ἐν τῷ ἔτει τῷ 
τρίτῳ in xxvi. 12. 

65. Ἔχετε might be either indicative or im- 

erative. The latter seems preferable. Wolfius. 
Qs ofare means, in the best manner you can. 

66. Chrysostom connects μετὰ τῆς κουστω- 
δίας with oppayloayres’ but Raphelius supports 
the common construction, which connects them 
with ἠσφαλίσαντος Μετὰ is used for διὰ in 
Acts xiii. 17; xiv. 27; xv. 4. 

Cuap. XXVIII. 1. "Oe σαββάτων. Post 
Sabbatum, Sabbato transacto, seu in fine Sabbati. 
Mark says διαγενομένου τοῦ σαββάτου. xvi. 1. 
Krebsius. It means early on Sunday morn- 
ing. 


Κεφ. 28.] 


KATA ΜΑΤΘΑΙΟΝ. 


78 


ἦλθε Μαρία ἡ Μαγδαληνὴ, καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν 


2 τάφον. 


Καὶ ἰδοὺ, σεισμὸς ἐγένετο μέγας" ἄγγελος γὰρ Κυρώου, 


καταβὰς ἐξ οὐρανοῦ, προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τῆς 

8 θύρας, καὶ ἐκάθητο ἐπάνω αὐτοῦ. ἦν δὲ ἡ ἰδέα αὐτοῦ ὡς ἀστρα- 

4 πὴ, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών. ἀπὸ δὲ τοῦ φόβου 

5 αὐτοῦ ἐσείσθησαν οἱ τηροῦντες, καὶ ἀγένοντο ὡσεὶ νεκροί. ᾿Α4πο- 
κριθεὶς δὲ ὁ ἄγγελος εἶπε ταῖς γυναιξὶ, “Mn φοβεῖσθε ὑμεῖς" 

6 olda γὰρ ὅτι ᾿Ιησοῦν τὸν ἐσταυρωμένον ζητεῖτε. "ove ἔστιν ὧδε" " xii. 40; 


οἱ xvi. 31; 


ἠγέρθη yap, καθὼς εἶπε. δεῦτε, ἴδετε τὸν τόπον, ὅπου ἔκειτο ὃ et xvii. 23. 
7 Κύριος. "καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι " xxv. 32. 
ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ, προάγει ὑμᾶς εἰς τὴν Γαλι- 


8 λαίαν ἐκεῖ αὐτὸν ὄψεσθε. ἰδοὺ, εἶπον ὑμῖν." 


Καὶ ἐξελθοῦσαι 


ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης, ἔδρα- 
9 μον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. ᾿ὡς δὲ ἐπορεύοντο ἀπαγ- ' Mar. xvi.9; 


γεῖλαι τοῖς μαθηταῖς αὐτοῦ, καὶ ἰδοὺ, ὁ ᾿Ιησοῦς ἀπήντησεν 
Αἱ δὲ προσελθοῦσαι ἐκράτησαν 


αὐταῖς, λέγων, “ Xalpere.” 


Joh. xx. 14. 


10 αὐτοῦ τοὺς πόδας, Kal προσεκύνησαν αὐτῷ. "τότε λέγει avrais * Job. xx. 17; 


Act. i. 3 


ὁ ᾿Ιησοῦς, “Mn φοβεῖσθε: ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελ- ΘΟ 
dois μου, ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται." 

1: ITopevopévwy δὲ αὐτῶν, ἰδοὺ, τινὲς τῆς κουστωδίας ἐλθόντες 
εἰς τὴν TOMY ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενό- 

12 μενα. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων, συμβούλιόν τε 

18 λαβόντες, ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις, λέγοντες, 
“ Εἴπατε, “Ore οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν 

14 αὐτὸν ἡμῶν κοιμωμένων" καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγε- 
μόνος, ἡμεῖς πείσομεν αὐτὸν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 

15 Οἱ δὲ λαβόντες τὰ ἀργύρια, ἐποίησαν ὡς ἐδιδάχθησαν. καὶ 


διεφημίσθη ὁ λόγος οὗτος παρὰ ᾿Ιουδαίοις μέχρι τῆς σήμερον. 


= χχγὶ. 33. 
y xi. 27; 


16 *Ot δὲ &dexa μαθηταὶ ἐπορεύθησαν eis τὴν Γαλιλαίαν, εἰς gob. Hl. 85) 


17 Τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ ᾿Ιησοῦς. καὶ ἰδόντες αὐτὸν, mpoc- et xvil. 2. 


18 εκύνησαν αὐτῷ’ οἱ δὲ ἐδίστασαν. 


1. The time is thus marked by the four 
Evangelists. 

Matt. xxviii. 1. σαββάτων, τῇ ἐπιφω- 
σκούσῃ εἰς μίαν σαββάτων. 

Mark xvi, 2. λίαν πρωϊ τῆς μιᾶς σαββάτων------ 
αγατείλαντος τοῦ ἡλίου. 

Luke xxiv. 1. τῇ μιᾷ τῶν σαββάτων, ὄρθρον 
oro βάτων πρωΐ, 

ohn xx. 1. τῇ μιᾷ τῶν σαββάτων πρωΐ, σκο- 
τίας ἔτι οὔσης. ἐν δὼ 
. It is plain that they meant to speak of the 
morning of Sunday, when day was beginning 
to dawn. Mark writes τῆς μιᾶς σαββάτων in 
xvi. 2, and πρώτῃ σαββάτου, 9. See Beza, 
Casaub. Ezerc. xvi. num. 170. 

Ibid. ἡ ἄλλη Μαρία. The mother of James. 
Mark xvi. 1; Luke xxiv. 10. 

2. ἄγγελος. Lukes of two men. xxiv. 4. 

Ibid. ἀπεκύλισε. e stone was removed, 


a Heb. i. 32; 
Υγκαὶ προσελθὼν ὁ ᾿Ιησοῦς et ii. 9. 


not to let Jesus out, but to let the disciples in. 
Theophylact. 

7. Γαλιλαίαν. The disciples appear to have 
returned to Galilee, and to have resumed their 
usual employments. John xxi. 1, 3, 7. 

Ibid. ἰδοὺ, εἶπον ὑμῖν. Probably the whole 
passage, from ὅτι ἠγέρθη to εἶπον ὑμῖν, are the 
words which the women were to repeat to the 
disciples; and ἰδοὺ, εἶπον ὑμῖν means, I told 
you before that I should do so. See xxvi. 82. 

10. Μὴ φοβεῖσθε perhaps means, Do not be 
afraid that I am going to leave you. See John 
xx. 17. 

15. Justin Martyr says that the Jews sent 
persons into every country to spread this story, 

202. 


Ibid. μέχρι τῆς σήμερον. See note at xxvii. 8. 
17. of δὲ, some. For this phrase without of 
μὲν, see L. Bos, and Raphel. 


74 ETAIT. KATA ΜΑΤΘΑΙΟΝ. [Κεφ. 28. 


ἐλάλησεν αὐτοῖς, λέγων, “᾿Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ 
®Mar.xvi.l5; Kad ὀπὶ γῆς. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, 19 
La. xxiv. 47. > A ’ δ a \ A Ane A < 
βαπτίζοντες αὐτοὺς eis τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ 
τοῦ ᾿Αγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα 20 
ἐνετειλάμην ὑμῖν" καὶ ἰδοὺ, ἀγὼ μεθ᾽ ὑμῶν εἰμι πάσας τὰς ἡμέ- 
pas δως τῆς συντελείας τοῦ αἰῶνος. ᾿Αμήν." 


TO KATA MAPKON 


ATION EYAITEAION. 


S. MARK. 


It is disputed, whether Mark the Evangelist is the same as John sur- 
named Mark, the cousin of Barnabas, mentioned in Acts xii. 12, 25 ; xiii. 
5, 13; xv. 37—39; Col. iv. 10; 2 Tim. iv. 11; Philem. 24; but if the 
Evangelist died in the eighth year of Nero, (A.D. 61, or 62,) as is said by 
Eusebius, he could not be mentioned in the Second Epistle to Timothy, 
which was not written before A.D. 64, and perhaps in 66. He seems 
therefore to have been a different person, and the companion of 8. Peter, 
by whom he was probably converted. He is said to have been with him 
at Rome: and to have written his Gospel at the request of the Christians 
in that city ; which would require us to fix its date not earlier than the 
year 58, perhaps a few years later. 8S. Mark is stated to have founded 
the church of Alexandria, and to have died in the eighth year of Nero. 


TO KATA MAPKON 


ATION 


4 Mal. iii. 1; 
Matt xi. 10; és 
Lu. vii 47, γέγραπται ἐν τοῖς προφήταις, 


"APXH τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, υἱοῦ τοῦ Θεοῦ" 


ΕΥ̓ΑΓΓΈΛΙΟΝ. 


"ὡς } 
“δοῦ, ἐγὼ ἀποστέλλω τὸν ay- 2 


’ Ἁ ’ 4 ‘ ς , 
γέλον μου προ Bal sociale σου, ὃς κατασκευάσει THY ὁδόν σου 


b Eas. αὶ. Hf ἔμπροσθέν gov.’ 


τὴν ὁδὸν Kupiouv’ εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 


“Ὁ Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, “Ετοιμάσατε 3 


“Ἐγέ- 4 


Joh. i.15 a pee ᾿Ιωάννης βαπτίζων ἐν τῇ ἐρήμῳ, καὶ κηρύσσων βάπτισμα 


᾿ μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. ἀ καὶ ἐξεπορεύετο πρὸς αὐτὸν 5 
᾿ πᾶσα ἡ ᾿Ιουδαία χώρα, καὶ οἱ“ εροσολυμῖται" καὶ ἐβαπτίζοντο 


πάντες ἐν τῷ ᾿Ιορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ, ἐξομολογούμενοι τὰς 
+ Matt. iil. 4; ἁμαρτίας αὐτῶν. “ἦν δὲ 'I ὠάννης ἐνδεδυμένος τρίχας καμήλου, 6 
«Μαεῖι. alii καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐσθίων ἀκρίδας 


Lu. iii. 16; 
Joh. i. 37. 
8 Act. i. δ; 
et ii. 4; 

et xi. 16; 
et xix. 4. 

bh Matt.iii.18; 
La. iii. 21; 
Joh. i. 32 
Six. ἢ: 
Peal. ii. 7; 
Exa. xiii. 1; 


καὶ μέλι ἄγριον. ‘Kai ἐκήρυσσε, λέγων, “Ἔρχεται ὁ ἰσχυ-τ 
’ ’ > 2 4 ᾽ἅ ᾽ e \ , a ‘ 
ρότερός μον ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν 
e 4 “ e / > “ > A e A 4 
ἱμάντα τῶν ὑποδημάτων αὐτοῦ. δἐγὼ μὲν ἐβάπτισα ὑμᾶς ἐν 8 
ὕδατι' αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ.» 
veto ἐν ἐκείναις ταῖς ἡμέραις, ἦλθεν ᾿Ιησοῦς ἀπὸ Ναζαρὲτ τῆς 
Γαλιλαίας, καὶ ἐβαπτίσθη ὑπὸ ᾿Ιωάννου εἰς τὸν ᾿Ιορδάνην. καὶ 10 
εὐθέως ἀναβαίνων ἀπὸ τοῦ ὕδατος, εἶδε σχιζομένους τοὺς οὐρα- 


b Καὶ ἀγέ- 9 


Matt. ili.17; yous, καὶ τὸ πνεῦμα ὡσεὶ περιστερὰν καταβαῖνον ἐπ᾽ αὐτόν: 


et xvii. 5; 


2 Pet.i.17. ‘nal φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, “ Σὺ εἶ ὁ υἱός μου ὁ ἀγα- 11 


h Matt. i τ: ὃ 
La. iv. 


‘ πητὸς, ἐν ᾧ εὐδόκησα. 


1. Some have considered this as a title, and 
not connected with what follows. See Raphel, 
ad i., and Wolfius. 

2. ἐν τοῖς προφήταις. This expression is used, 
either because the quotation is made from two 
different prophets, Malachi and Isaiah; or with 
reference to the division of the scriptures into 
the Fae the Prophets, and Hagiographa. 

" ae τῇ ἐρήμῳ. The wilderness of Judza. Matt. 
iii. 


Ibid. John did not himself forgive sins, but 
he exhorted men to repentance, and told them 
that a Person was coming, who would forgive 
the sins of those who repented. He prepared 
the way for Jesus by making men believe that 


" ¥ Kal εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει 12 


repentance and holiness were indispensable for 

sal ation. Baptism was the sign of their be- 
lieving this. Hence we may see why it was 
not improper for Jesus to be baptized. Since 
John’s baptism did not convey remission of sins, 
it did not imply that Jesus had sins to be for- 
given: but there was no reason why he should 
not make his public profession, that repentance 
and holiness were necessary for salvation. 

9. eis τὸν "lopSdyny. Els is sometimes put 
for ἐν in the New Testament, (see. i. 39; ii. 2.) 
but here ἐβαπτίσθη εἰς is the correct expression, 
immersus est in flumen. 

12. ἐκβάλλει. This verb is not used by S. 
Mark, as expressing violence. See i. 48. 


Κεφ. 1.] KATA MAPKON. 77 


18 εἰς τὴν ἔρημον. ἱ καὶ ἦν ἐκεῖ ἐν τῇ ἐρήμῳ ἡμέρας τεσσαράκοντα, ! Matt. tv.11. 
πειραζόμενας ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων καὶ οἱ 


ἄγγελοι διηκόνουν αὐτῷ. 
14 ΜΕΤΑ δὲ τὸ παραδοθῆναι τὸν ᾿Ιωάννην, ἦλθεν ὁ ᾿Ιησοῦς = Maite 13; 
εἰς τὴν Γαλιλαίαν, κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας τοῦ Soh. iv. 43. 
15 Θεοῦ, καὶ λέγων, “"Ore πεπλήρωται ὁ καιρὸς, καὶ ἤγγικεν * Mat. iii. 2. 
ἡ βασιλεία τοῦ Θεοῦ" μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγ- 
γελίῳ. 33 
16 οΠεριπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, εἶδε o Matt.iv.18; 
Σίμωνα καὶ ᾿Ανδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφί- ΠΣ 
17 βληστρον ἐν τῇ θαλάσσῃ. ἦσαν γὰρ ἁλμεῖς" καὶ εἶπεν αὐτοῖς 
ὁ "Incovs, “ “Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι 
18 ἁλιεῖς ἀνθρώπων." Καὶ εὐθέως ἀφέντες τὰ δίκτυα αὐτῶν, 
19 ἠκολούθησαν αὐτῷ. Καὶ προβὰς ἐκεῖθεν ὀλύγον εἶδεν ᾿Ιάκω- 
βον τὸν τοῦ Ζεβεδαίου, καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ 
30 αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα. καὶ εὐθέως ἐκά- 
λεσεν αὐτούς" καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ 
πλοίῳ μετὰ τῶν μισθωτῶν, ἀπῆλθον ὀπίσω αὐτοῦ. 
21 ΡΚαὶ εἰσπορεύονται εἰς Καπερναούμ" καὶ εὐθέως τοῖς σάβ- » ἀὐν 
22 βασιν εἰσελθὼν εἰς συναγωγὴν ἐδίδασκε. “καὶ ἐξεπλήσσοντο Lo. iv. 31. 
ἐπὶ τῇ διδαχῇ αὐτοῦ" ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν 3 vi 28; 
28 ἔχων, Kal οὐχ ὡς οἱ γραμματεῖς. "Καὶ ἦν ἐν τῇ συναγωγῇ 15. iv. pe 
24 αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξε "λέγων, © sein vis, 
“Ἔα, τί ἡμῖν καὶ σοὶ, ᾿Ιησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι 39. 
25 ἡμᾶς ; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ Θεοῦ." Kal ἐπετίμησεν 
αὐτῷ ὁ ᾿Ιησοῦς, λέγων, “ Φιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ." 
26 Καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον, καὶ κράξαν 
27 φωνῇ μεγάλῃ, ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν πάντες, 
ὥστε συζητεῖν πρὸς αὑτοὺς, λέγοντας, “ Τί ἐστι τοῦτο; τίς 
ἡ διδαχὴ ἡ καινὴ αὕτη, ὅτε κατ᾽ ἐξουσίαν καὶ τοῖς πνεύ- 
μασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ ;” 
28 ᾽Εξῆλθε δὲ ἡ ἀκοὴ αὐτοῦ εὐθὺς εἰς ὅλην τὴν περίχωρον τῆς 
Γαλιλαίας. 
9 ‘Kal εὐθέως ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς τὴν ι Matt. 
80 οἰκίαν Σίμωνος καὶ ᾿Ανδρέου, μετὰ ᾿Ιακώβον καὶ ᾿Ιωάννου. ἡ ta" iv 30, 
δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα' καὶ εὐθέως λέγου- 


18. See note δὲ Matt. iv. 2. 

14. See note at Matt. iv. 12. 

15. πιστεύετε dy τῷ εὐαγγελίῳ. Believe in 
thia good news which I have announced. 

16. The reading is probably ᾿Ανδρέαν τὸν 
ἀδελφὸν τοῦ Σίμωνος, ἀμφιβάλλοντας. 

19. αὐτούς. Zebedee was with them: ver. 20. 
and Matt. iv. 21. 

21. rois σ ιν. Wolfius takes this lite- 
rally in the plural, for several sabbaths. It 
seems to mean, immediately upon his going to 


Capernaum, he began the custom of teaching 
on the sabbaths. 

23. Ἔα. The Vulgate has sine, ‘‘let us alone,” 
as from ἐᾶν: but it may be merely an exclama- 
tion. Wolfius. 

26. σπαράξαν probably means having violently 
convulsed : (nee 2 Sam. xxii. 8; Jerem. iv. 19.) 
Luke says μηδὲν βλάψαν αὐτόν. iv. 35. 

28. περίχωρον. Not the countries surrounding 
Galilee, but the whole region of Galilee itself. L. 
de Dieu. 


78 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 1, 2, 


σιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν, κρατήσας 8ι 
τῆς χειρὸς αὐτῆς" καὶ ἀφῆκεν αὐτὴν ὁ πυρετὸς εὐθέως, καὶ Suy- 


κόνει αὐτοῖς. “’Orpias δὲ γενομένης, ὅτε ἔδν ὁ ἥλιος, ἔφερον 82 
πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζο- 


μένους: καὶ ἡ πόλις ὅλη ἐπισυνηγμένη ἣν πρὸς τὴν θύραν' 33 
z La. iv. 41; καὶ ἐθεράπευσε πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις" καὶ 84 


ἤδεισαν αὐτόν. 
y La. iv. 43. 


Act. avi. 17, Sa μόνια πολλὰ ἐξέβαλε, καὶ οὐκ ἤφιε λαλεῖν τὰ δαιμόναε, ὅτι 


Υ Καὶ πρωὶ &vvyov λίαν ἀναστὰς ἐξῆλθε, καὶ ἀπῆλθεν εἰς 85 


ὄρημον τόπον, κἀκεῖ προσηύχετο. καὶ κατεδίωξαν αὐτὸν ὁ 36 
Σίμων καὶ οἱ μετ᾽ αὐτοῦ καὶ εὑρόντες αὐτὸν λέγουσιν αὐτῷ, 81 


2 Lu. iv. 45. “Ὅτι πάντες ζητοῦσί ce.” 


Ξ Καὶ reyes αὐτοῖς, ““"Α͂΄γωμεν eis 38 


τὰς ἐχομένας κωμοπόλεις, ἵνα κἀκεῖ κηρύξω' εἰς τοῦτο γὰρ 


ἐξελήλυθα." 


Καὶ ἣν κηρύσσων ἐν ταῖς συναγωγαῖς αὐτῶν, εἰς 89 


ὅλην τὴν Γαλιλαίαν, καὶ τὰ δαιμόνια ἐκβάλλων. 


8 Matt.viii.2; 
Lu. v. 12. 


ἃ Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς, παρακα 
γονυπετῶν αὐτὸν, καὶ λόγων αὐτῷ, ““Ὅτι ἐὰν θέλῃς, δύνασαί 


λῶν αὐτὸν καὶ 40 


με καθαρίσαι.» Ὃ δὲ ᾿Ιησοῦς σπλαγχνισθεὶς, ἐκτείνας τὴν 41 
χεῖρα, ἥψατο αὐτοῦ, καὶ λέγει αὐτῷ, “Θέλω, καθαρίσθητι." 

Καὶ εἰπόντος αὐτοῦ, εὐθέως ἀπῆλθεν am’ αὐτοῦ ἡ λέπρα, καὶ 42 
ἐκαθαρίσθη. Καὶ ἐμβριμησάμενος αὐτῷ, εὐθέως ἐξέβαλεν 43 


b Levit. xiv. 
2. 


αὐτὸν, «ab λόγει αὐτῷ, “"Opa μηδενὶ μηδὲν εἴπῃς" GAN 44 
ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ 


καθαρισμοῦ σου ἃ προσέταξε Μωσῆς, εἰς μαρτύριον avrois.” 
eLuv.15. ὃ Ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίξειν τὸν 45 

λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλεν εἰσελ- 

θεῖν: ἀλλ᾽ ἔξω ἐν ἐρήμοις τόποις ἦν, καὶ ἤρχοντο πρὸς αὐτὸν 


πανταχόθεν. 
ἃ Matt. ix.1; 


°Kal πάλιν εἰσῆλθεν eis Καπερναοὺμ δι’ ἡμερῶν" καὶ ἠκού- 2 


ἴα, το 18. σθη ὅτι εἰς οἶκόν ἐστι, καὶ εὐθέως συνήχθησαν πολλοὶ, ὥστε 2 
μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν' καὶ ἐλάλει αὐτοῖς τὸν 
λόγον. Kas ἔρχονται πρὸς αὐτὸν, παραλυτωκοὸν φέροντες, αἰρό- 8 
μενον ὑπὸ τεσσάρων. καὶ μὴ δυνάμενοι προσεγγίααι αὐτῷ διὰ 4 
τὸν ὄχλον, ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες 
χαλῶσι τὸν κράββατον, ἐφ᾽ ᾧ ὁ παραλυτικὸς κατέκειτο. ᾿Ιδὼν 5 


82. They waited till sunset, because they 
thought it unlawful to heal on the sabbath. 
Theophylact. 

87. πάντες ζητοῦσί σε. The multitude had 
followed him to this place. Luke iv. 42. 

45. ἐξελθών. The report would be stil] more 
widely spread, if (as is most probable,) our Sa- 
viour intended the leper to go and shew himself 
to the priest at Jerusalem. 

Cuap. II. 1. δ᾽ ἡμερῶν. Xenophon uses 
διὰ χρόνου in the same sense. vid. Raphel, 
Elsner, Wolf Bos. Some Latin MSS. have 
post octo dies: whence Mil] thinks that Mark 


may have written δι᾽ η΄ ἡμερῶν. 

Ibid. οἶκον. Some have thought that this 
could not mean a private house. L. de Dieu, 
Wolfius. 

4. Jesus may have been in the court (ispl«- 
vium) of a house; and the στέγη may have 
been the curtain or awning, which was thrown 
over it. ᾿Εξορύξαντες is wanting in some MSS. 
Jerom has patefacientes. But Josephus uses 
the expression τοὺς ὀρόφους τῶν ἀνα- 
σκάπτων. Antig. xiv. 16. 12. See note at Luke 
v. 19. 


Keg. 2.} 


ΚΑΤΑ ΜΑΡΚΟΝ. 


79 


δὲ ὁ "Inoods τὴν πίστιν αὐτῶν, λέγει τῷ παραλυτικῷ, “ Τέκνον, 

6 ἀφέωνταί σοι αἱ ἁμαρτίας σου." *Hoay δέ τινες τῶν γραμμα- 
τέων ἐκεῖ καθήμενοι, καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν, 

7 “Τί οὗτος οὕτω λαλεῖ βλασφημίας; τίς δύναταε ἀφιέναι ἁμαρ- 9 Eos. siiil. 

8 τίας, εἰ μὴ εἷς ὁ Θεός ; Καὶ εὐθέως ἐπυγνοὺς ὁ ᾿Ιησοῦς τῷ 
πνεύματι αὐτοῦ, ὅτε οὕτως διαλογίζονταε ἐν ἑαυτοῖς, εἶπεν 

9 αὐτοῖς, “Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν ; τί 
ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ᾿Αφέωνταί σοι αἱ 
ἁμαρτία ἢ εἰπεῖν, ΓἜγειραι καὶ dpov σου τὸν κράββατον, καὶ 

10 περιπάτει ; ἵνα δὰ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ vids τοῦ ἀνθρώ- 
παν ἀφιέναι ἐπὶ τῆς γῆς ἁμαρτίας," (λέγει τῷ παραλυτικῷ)) 

11 “ Σοὶ λέγω, ἄγειραε καὶ ἄρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς 

12 τὸν οἶκόν cov.” Kat ἠγέρθη εὐθέως, καὶ ἄρας τὸν κράββατον, 
ἐξῆλθεν ἐναντίον πάντων' ὥστε ἐξίστασθαι πάντας, καὶ δοξάζειν 
τὸν Θεὸν, λέγοντας, ““Οτι οὐδέποτε οὕτως εἴδομεν.᾽" 

15 Kat ἐξῆλθε πάλιν παρὰ τὴν θάλασσαν' καὶ πᾶς ὁ ὄχλος 

14 ἤρχετο πρὸς αὐτὸν, καὶ ἐδίδασκεν αὐτούς. ‘Kal παράγων εἶδε «Μειει. iz.9; 
Aviv τὸν τοῦ ᾿Αλφαίου, καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει *™* * 

16 αὐτῷ, “᾿Ακολούθει por.” Kai ἀναστὰς ἠκολούθησεν αὐτῷ. 
Ka) ἐγένετο ἐν τῷ κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ 
πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ ᾿Ιησοῦ καὶ τοῖς 

16 μαθηταῖς αὐτοῦ" ἦσαν γὰρ πολλοὶ, καὶ ἠκολούθησαν αὐτῷ. καὶ οἱ 
γραμματεῖς καὶ οἱ Φαρισαῖοι, ἰδόντες αὐτὸν ἐσθίοντα μετὰ τῶν 
τελωνῶν καὶ ἁμαρτωλῶν, ἔλεγον τοῖς μαθηταῖς αὐτοῦ, “ Τί ὅτι 

17 μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει καὶ πίνει ;" & Kad ε τα. ν. 
ἀκούσας ὁ ᾿Ιησοῦς λέγει αὐτοῖς, ““ Οὐ χρείαν ἔχουσιν οἱ ἰσχύον- tim. i.15; 


τες ἰατροῦ, GAN οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι δικαίους, 


Matt. ix. 18. 


18 ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν." “Kal ἦσαν of μαθηταὶ » τα. τ. 33; 
᾿Ιωάννου καὶ οἱ τῶν Φαρισαίων νηστεύοντες" καὶ ἔρχονται καὶ er 
λέγουσιν αὐτῷ, “ Διατί ot μαθηταὶ ᾿Ιωάννου καὶ oi τῶν Φαρι- 

19 σαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσι ;” Kat 
εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, “ Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος, ἐν 


ᾧ ὁ 


νυμφίος per αὐτῶν ἐστι, νηστεύειν ; ὅσον χρόνον. μεθ᾽ 


20 ἑαυτῶν ἔχουσι τὸν νυμφίον, οὐ δύνανται νηστεύειν' ἐλεύσονται 
᾿ δὲ ἡμέραι, ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύ- 
41 σουσιν ἐν ἐκείναις ταῖς ἡμέραις. καὶ οὐδεὶς ἐπίβλημα ῥάκους 

@yvadou ἐπιρράπτει ἐπὶ ἱματίῳ παλαιῷ' εἰ δὲ μὴ, αἴρει τὸ 


12. πάντας, the multitude. Matt. ix. 8. 

18. πάλιν. See i. 16. 

14. Λευΐν. Heracleon, as quoted by Clem. 
Alex. (p. 595.) seems to have considered Levi 
and Matthew as different persons. So did Eu- 
sebias. Dem. Evang. p. 119,439. Origen says, 
that in some copies of Mark’s Gospel, Λεβὴς 
was mentioned as a publican who followed 
Jesus, but that he was not one of the twelve. 
vol. i, p. 376. Clement himself considered 


Levi and Matthew to be the same. p. 942. Some 
authorities read James the son of Aipheus. Sce 
Wolfius. 

15. See note at Matt. ix. 10. 

18. ἔρχονται. Matthew ascribes this question 
to John's disciples. ix. 14. 

21. By comparing this with Matt. ix. 16, the 
construction seems to be, τὸ πλήρωμα αὐτοῦ 
(sc. τοῦ παλαιοῦ) τὸ καινὸν αἴρει [Gxd] τοῦ 
παλαιοῦ. 


80 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 2, 8. 


πλήρωμα αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα 
γίνεται. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς" εἰ δὲ 22 
μὴ, ῥήσσει ὃ οἶνος 6 νέος τοὺς ἀσκοὺς, καὶ ὁ οἶνος ἐκχεῖται καὶ 
οἱ ἀσκοὶ ἀπολοῦνται: ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς 


Brnréov.” 


1 Matt. xii.1; 
Lu. vi. 1; 


'Kal ἐγένετο παραπορεύεσθαι αὐτὸν ἐν τοῖς σάββασι διὰ τῶν 28 


Deut. xxiii, σπορίμων, καὶ ἤρξαντο οἱ μαθηταὶ αὐτοῦ ὁδὸν ποιεῖν τίλλοντες 
εἰ τοὺς στάχυας. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ, ““ἼἼδε, τί ποιοῦ- 24 
tk iSam.xxi. oly ἐν τοῖς σάββασιν, ὃ οὐκ ἔξεστι ;” * αὶ αὐτὸς ἔλεγεν 25 
: αὐτοῖς, “Οὐδέποτε ἀνέγνωτε, τί ἐποίησε Δαβὶδ, ὅτε χρείαν 


1 Exod. 
xxix. 32; \ 


ἔσχε καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ ; ἱπῶς εἰσῆλθεν εἰς 26 


Ler. viii, 31: TOV οἶκον τοῦ Θεοῦ ἐπὶ ᾿Αβιάθαρ τοῦ ἀρχιερέως, καὶ τοὺς ἄρτους 
; ρ apr 


et xxiv. 5,9. χα 


καὶ ἔδωκε καὶ τοῖς σὺν αὐτῷ οὖσι ;᾽" Kal érey 


τῆς προθέσεως ἔφαγεν, obs οὐκ ἔξεστι φαγεῖν εἰ μὴ τοῖς ἱερεῦσε, 


εν αὐτοῖς, “ Td 27 


σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, οὐχ ὁ ἄνθρωπος διὰ τὸ 


, oe oe Ά e a? ᾽ ᾿ς 
σάββατον. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ 28 


σαββάτου. 


m Matt.xii 9; 
Lo. vi. 6. 


™ KAI εἰσῆλθε πάλιν εἰς τὴν συναγωγὴν, καὶ ἣν ἐκεῖ avOpw- 3 
πος ἐξηραμμένην ἔχων τὴν χεῖρα, καὶ παρετήρουν αὐτὸν εἰ τοῖς 2 


σάββασι θεραπεύσει αὐτὸν, ἵνα κατηγορήσωσιν αὐτοῦ. καὶ λέγει 3 
τῷ ἀνθρώπῳ τῷ ἐξηραμμένην ἔχοντι τὴν χεῖρα, “"Ἐγειραι εἰς 


\ , 3) 
TO μέσον. 


Kat λέγει αὐτοῖς, ““"Ἑξεστι τοῖς σάββασιν aya- 4 


θοποιῆσαι, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀποκτεῖναι ;” 
Οἱ δὲ ἐσιώπων. καὶ περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς, συλλυ- 5 
πούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀν- 
θρώπῳ, ““Ἕκτεινον τὴν χεῖρά σου." Kai ἐξέτεινε, καὶ ἀπο- 

" Matt. αὶ, κατεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς ws ἡ ἄλλη. "Kal ἐξελθόντες οἱ 6 
Φαρισαῖοι εὐθέως μετὰ τῶν ἉἩρωδιανῶν συμβούλιον ἐποίουν 
κατ᾽ αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσι. 


ο Matt.iv.25. 


ΚΑΙ ὁ ᾿Ιησοῦς ἀνεχώρησε μετὰ τῶν μαθητῶν αὐτοῦ πρὸς 7 


τὴν θάλασσαν' καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολού- 
θησαν αὐτῷ καὶ ἀπὸ τῆς ᾿Ιουδαίας, καὶ ἀπὸ ᾿Ιηροσολύμων, καὶ 8 
ἀπὸ τῆς ᾿Ιδουμαίας, καὶ πέραν τοῦ ᾿Ιορδάνον" καὶ οἱ περὶ Τύρον 


_ 23. ἤρξαντο ποιεῖν, for ἐποιοῦν. See iv. 1; 
vi. 7, 55; Acts i. 1. ὋὉδὸν ποιεῖν merely 
means, fo walk along. 

26. ᾿Αβιάθαρ. In 1 Sam. xxi. the pricst’s 
name is Ahimelech. Matthew and Luke do 
not mention his name, and the words ἐπὶ 'A. 
τοῦ ἀρχιερέως are wanting in some old MSS. 
Ahimelech had a son called Abiathar. 1 Sam. 
xxii, 20. Theophylact observes, that Ahi- 
melech is only called the priest, and that A- 
biathar may have been the high priest : but this 
18s improbable. Michaelis thinks the words may 
mean, in the chapter of Abiathar. See xii. 26 ; 
Rom. xi. 2. For ὀπὶ ᾿Αβιάθαρ meaning in the 
time of Abiathar, see Raphel. 

27. The sabbath was a positive and arbitrary 


institution of God. He need not have appointed 
it at all, or might have appointed any other 
day. He appointed it for the good of man; 
that he might have rest for his body, and might 
be taught by it to think of his Creator. Con- 
sequently we are not to observe it so as to make 
it an injury’to us: and the Son of God could 
not be mistaken as to the right observation 
of it. 

Crap. III. 1. πάλιν, on another sabbath. 
Luke vi. 6. 

4. The Cambridge MS. reads μᾶλλον ἢ ἀπο- 
κτεῖναι. See Matt. xviii. 8. 

6. Ἡρωδιανῶν. See note at Matt. xxii. 16. 
Jesus was now in the dominions of Herod An- 


tipas. 


Κεφ. 3.] 


KATA MAPKON. 


8] 


καὶ Σιδῶνα, πλῆθος πολὺ, ἀκούσαντες ὅσα ἐποίει, ἦλθον πρὸς 
9 αὐτόν. καὶ εἶπε τοῖς μαθηταῖς αὐτοῦ, ἵνα πλοιάριον προσκαρ- 
10 τερῇ αὐτῷ, διὰ τὸν ὄχλον, ἵνα μὴ θλίβωσιν αὐτόν. πολλοὺς γὰρ 
ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ, ἵνα αὐτοῦ ἅψωνται, ὅσοι 
11 εἶχον μάστυγας" καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν 
ἐθεώρει, προσέπιπτεν αὐτῷ, καὶ ἔκραξε λέγοντα, ““Οτι σὺ εἶ 


12 ὁ vios τοῦ Θεοῦ. 


P Καὶ πολλὰ ἐπετίμα αὐτοῖς, ἵνα μὴ αὐτὸν pi. 25. 


18 φανερὸν ποιήσωσι. Kal ἀναβαίνει εἰς τὸ ὄρος, καὶ προσκα- « τὶ. 1; 


Matt. x. 1; 


14 λεῖται obs ἤθελεν αὐτός" καὶ ἀπῆλθον πρὸς αὐτόν. καὶ ἐποίησε Ln. vi. 12; 


δώδεκα, ἵνα wos μετ᾽ αὐτοῦ, καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν, 


οἱ ix. 1. 


15 καὶ ἔχειν ἐξουσίαν θεραπεύειν τὰς νόσους, καὶ ἐκβάλλειν τὰ δαι- 
16 μόνια" "καὶ ἐπέθηκε τῷ Σίμωνι ὄνομα Πέτρον" καὶ ᾿Ιάκωβον τὸν - Iob. i. 43. 
11 νοῦ Ζεβεδαίου, καὶ ᾿Ιωάννην τὸν ἀδελφὸν τοῦ ᾿Ιακώβου' καὶ ἐπ- 
18 ἐθηκεν αὐτοῖς ὀνόματα Βοανεργὲς, 6 ἐστιν, υἱοὶ βροντῆς" καὶ ᾽Αν- 
δρέαν, καὶ Φίλιππον, καὶ Βαρθολομαῖον, καὶ Ματθαῖον, καὶ Θω- 
μᾶν, καὶ ᾿Ιάκωβον τὸν τοῦ ᾿Αλφαίου, καὶ Θαδδαῖον, καὶ Σίμωνα 
19 τὸν Kavavlrny, καὶ Ιούδαν ᾿Ισκαριώτην, ὃς καὶ παρέδωκεν αὐτόν. 
80 Kal ἔρχονται εἰς οἶκον. καὶ συνέρχεται πάλιν ὄχλος, ὥστε 
91 μὴ δύνασθαι αὐτοὺς μήτε ἄρτον φαγεῖν. καὶ ἀκούσαντες οἱ παρ᾽ 
αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν: ἔλογον γὰρ, ““Ὅτι ἐξέστη.» 
22 "αὶ οἱ γραμματεῖς οἱ ἀπὸ “Ἱεροσολύμων καταβάντες ἔλεγον, * Matt.ix.84; 


et xii. 24; 


“"Ore Βεελζεβοὺλ eyes,” καὶ, ““Οτι ἐν τῷ ἄρχοντι τῶν δαιμο- Lu. xi. 15; 


23 νίων ἐκβάλλει τὰ δαιμόνια." Kal προσκαλεσάμενος αὐτοὺς, 


Joh. vii. 20; 
et viii. 48,52; 


ἐν παραβολαῖς ἔλεγεν αὐτοῖς, “ Πῶς δύναται Σατανᾶς Σατανᾶν * * 30. 


94 ἐκβάλλειν ; καὶ ἐὰν βασιλεία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δύναται 


t Matt.xli.25. 


25 σταθῆναι ἡ βασιλεία ἐκείνη" καὶ ἐὰν οἰκία ἐφ᾽ ἑαυτὴν μερισθῇ, 

26 οὐ δύναται σταθῆναι ἡ οἰκία ἐκείνη" καὶ εἰ ὁ Σατανᾶς ἀνέστη 
ἐφ᾽ ἑαντὸν καὶ μεμέρισται, οὐ δύναται σταθῆναι, ἀλλὰ τέλος 

87 ἔχει. "οὐ δύναται οὐδεὶς τὰ σκεύη τοῦ ἰσχυροῦ, εἰσελθὼν εἰς = Matt. xii. 
τὴν οἰκίαν αὐτοῦ, διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, 

48 καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. "ἀμὴν λέγω ὑμῖν, ὅτι = Matt. 


πάντα ἀφεθήσεται τὰ ἁμαρτήματα τοῖς υἱοῖς τῶν ἀνθρώπων, 


xii. 81; 
Lu. xii. 10; 


29 καὶ βλασφημίαι ὅσας ἂν βλασφημήσωσιν' ὃς δ᾽ ἂν βλασφη- ' Ὁ "16. 


4 


μήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς Tov αἰῶνα, 


80 ἀλλ᾽ ἔνοχός 


ἐστιν αἰωνίου κρίσεως" ὅτι ἔλεγον, “Πνεῦμα y mate. 


> 7 4φ © 9 \ \ ε 4 xii. 46; 
31 ἀκάθαρτον ge.” Y”Epyovras οὖν οἱ ἀδελφοὶ καὶ ἡ μήτηρ ta vil 19. 


14. ὀκοίησε. Ἰιοιεῖν is used in the same 
sense in 1 Sam. xii. 6. 
17. Boavepyés. ν}}) 993, See Drusius, Ca- 
ninius, L. de Diew.? “* “: 
21. ἐξῆλθον. They set out: their arrival is 
mentioned ver. 81. 
Ibid. “Or: ἐξέστη. Knatchbull translates this 
passage, ‘‘ And some hearing of it went out from 
im to stay it, (the multitude,) for they said, 
it was mad.” We read in Matt. xii. 23. ἐξίσ- 
vayro πάντες οἱ ὄχλοι. but Raphel has shewn 
that of wap’ αὐτοῦ means his relations, and that 


ἐξέστη is rightly interpreted, he is beside himself. 
So also Alberti. (See Thes. Crit. Sacr. part. ii. 
p. 22.) Krebsius and Wolfius take οἱ wap’ ab- 
τοῦ to mean his disciples. Tillemont understood 
that the relations of Jesus thought he had 
fainted from the crowd, and referred ἔλεγον, 
not to the relations, but to the multitude, on 
disoit. (Mémoires, tome i. p. 114.) Theophy- 
lact interprets as Raphel. 

22. He had just cast out a blind and dumb 
spirit Matt. xii. 22. 

31. This seems to be a continuation of ver. 21. 


82 ΕΥ̓ΑΙΤΈΛΙΟΝ [Κεφ. 3, 4. 


αὐτοῦ, καὶ ἔξω ἑστῶτες ἀπέστειλαν πρὸς αὐτὸν, φωνοῦντες 
αὐτόν. καὶ ἐκάθητο ὄχλος περὶ αὐτόν" εἶπον δὲ αὐτῷ, “ Sov, ἡ 82 
μήτηρ σου καὶ οἱ ἀδελφοΐ σου ἔξω ξητοῦσί ce.” Kal ἀπεκρίθη 33 
αὐτοῖς λέγων, “Τίς ἐστιν ἡ μήτηρ μου ἢ οἱ ἀδελφοί pov ;” 
Καὶ περιβλεψάμενος κύκλῳ τοὺς περὶ αὐτὸν καθημένους, λέγει, 84 
“Ἴδε, ἡ μήτηρ μου καὶ οἱ ἀδελφοί pov. ὃς γὰρ ἂν ποιήσῃ τὸ 35 
θέλημα τοῦ Θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφή μον καὶ 
μήτηρ ἐστί." 
2 Mautixiit; ΚΑΙ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν: καὶ 4 
Le. wii. 4. ’ ‘ ΕΝ \ σ΄ >A ’ > \ 
συνήχθη πρὸς αὐτὸν ὄχλος πολὺς, ὥστε αὐτὸν ἐμβάντα εἰς τὸ 
πλοῖον καθῆσθαι ἐν τῇ θαλάσσῃ καὶ πᾶς ὁ ὄχλος πρὸς τὴν 
θάλασσαν ἐπὶ τῆς γῆς ἦν. καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς 2 
πολλὰ, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, ““᾿Ακούετε. ἰδοὺ, 8 
ἐξῆλθεν 6 σπείρων τοῦ σπεῖραι’ καὶ ἐγένετο ἐν τῷ σπείρειν, ὃ 4 
μὲν ἔπεσε παρὰ τὴν ὁδὸν, καὶ ἦλθε τὰ πετεινὰ τοῦ οὐρανοῦ καὶ 
κατέφαγεν αὐτό. ἄλλο δὲ ἔπεσεν ἐπὶ τὸ πετρῶδες, ὅπου οὐκ ὃ 
εἶχε γῆν πολλήν" καὶ εὐθέως ἐξανέτειλε, διὰ τὸ μὴ ἔχειν βάθος 
γῆς" ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν 6 
ῥίζαν ἐξηράνθη. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας" καὶ ἀνέβη- 7 
σαν αἱ ἄκανθαι, καὶ συνέπνιξαν αὐτὸ, καὶ καρπὸν οὐκ ἔδωκε. 
καὶ ἄλλο ἔπεσεν cis τὴν γῆν τὴν καλήν᾽ καὶ ἐδίδου καρπὸν ἀνα- 8 
βαίνοντα καὶ αὐξάνοντα, καὶ ἔφερεν ἕν τριάκοντα, καὶ ὃν ἑξή- 
κοντα, καὶ ὃν ἑκατόν." Καὶ ἔλεγεν αὐτοῖς, “‘O ἔχων ὦτα 9 
. Matt. xiil. ἀκούειν, ἀκουέτω." *“Ore δὲ ἐγένετο καταμόνας, ἠρώτησαν 10 
τ αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὴν παραβολήν. καὶ ἔλεγεν τι 
αὐτοῖς, ““ Ὑμῖν δέδοται γνῶναι τὸ μυστήριον τῆς βασιλείας τοῦ 
Θεοῦ’ ἐκείνοις δὲ τοῖς ἔξω, ἐν παραβολαῖς τὰ πάντα γίνεται" 
b Esa. vi. 9; Ῥίνα βλέποντες βλέπωσι, καὶ μὴ ἴδωσι" καὶ ἀκούοντες ἀκούωσι, 12 
Matt.xiii.14; ‘ Ἢ ; ss & 
Lu. vill. 10; Kal μὴ συνιῶσι' μήποτε ἐπιστρέψωσι, καὶ ἀφεθῇ αὐτοῖς τὰ 
ον. a.) Gpaprnpara.” Kal λέγει αὐτοῖς, “ Οὐκ οἴδατε τὴν παραβολὴν 13 
36; Kom. ταύτην ; καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε ; “ὁ σπεί- 14 
. Matt. xiii, ρων, τὸν λόγον σπείρει" οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν, ὅπον 15 
᾽ν. σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν, εὐθέως ἔρχεται ὁ Σατα- 
vas καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον ἐν ταῖς καρδίαις αὐτῶν. 
καὶ οὗτοί εἶσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἱ ὅταν 16 
ἀκούσωσι τὸν λόγον, εὐθέως μετὰ χαρᾶς λαμβάνουσιν αὐτὸν, 
καὶ οὐκ ἔχουσι ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν" εἶτα 17 
γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθέως σκαν- 
ΤΠ Ή" δαλίζονται. καὶ οὗτοί εἶσιν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι, 18 
17. οὗτοί εἰσιν οἱ τὸν λόγον ἀκούοντες, ἁ καὶ αἱ μέριμναι τοῦ αἰῶνος 19 


84. The reading is probably τοὺς κύκλῳ περὶ 7 will heal them. 
αὑτόν. 16. οἱ σπειρόμενοι. They that had the seed 
Cuar. IV. 12. The words καὶ ἀφεθῇ αὐτοῖς sown, or who received the seed. 
τὰ ἁμαρτήματα are taken from the Chaldee 18. The second οὗτοί εἰσιν is perhaps to be 
Paraphrase: the Hebrew and LXX have, and omitted. 


Keo. 4.} 


KATA MAPKON. 


83 


Tovrou, καὶ ἡ ἀπάτη τοῦ πλούτου, καὶ αἱ περὶ τὰ λουπὰ ἐπιθυ- 


μίαι εἰσπορευό 


Ev συμπνόγουσι τὸν λόγον, καὶ ἄ ἄκαρπος ' γίνε- 


20 ται. καὶ οὗτοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες 
ἀκούουσι τὸν λόγον καὶ παραδέχονται, καὶ καρποφοροῦσιν, ὃν 


21 τριάκοντα, 


αὐτοῖς, 


καὶ ὃν δξήκοντα, καὶ ὃν ἑκατόν." “Καὶ ἔλεγεν asl 


La. viii. 16; 


“Μήτι ὁ λύχνος ἔρχεται, ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ οἱ τι. 88 


45) ὑπὸ τὴν κλένην, οὐχ ἵνα ἐπὶ τὴν λυχνίαν ἐπιτεθῇ ; [οὐ γάρ ἐστί | Matt. x.26; 
τι κρυπτὸν, ὃ ἐὰν μὴ φανερωθῇ" οὐδὰ ἐγένετο ἀπόκρυφον, ἀλλ᾽ ΠΣ ΤΣ 
38 iva εἰς φανερὸν ἔλθῃ. ξεἴτις ἔχει ὦ ὦτα ἀκούειν, ἀκουέτω." ὃ Καὶ ε “τ 15. 
** ἔλεγεν αὐτοῖς, “ Βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε, yan sa’ 
% μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὕ ὑμῖν τοῖς ἀκούουσιν. ᾿ὃς 1 Mate. 


γὰρ ἂν ἔχῃ, δοθήσεται αὐτῷ' καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθή- ao ee 


oeras ἀπ᾽ αὐτοῦ. 


86 Καὶ ἔλογεν, “ Οὕτως ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ὡς ἐὰν 
27 ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς, καὶ καθεύδῃ καὶ ἐγείρη- 
ται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστάνῃ καὶ μηκύνηται 
28 ὡς οὐκ οἷδεν αὐτός. αὐτομάτη γὰρ ἡ γῆ καρποφορεῖ, πρῶτον 
49 χόρτον, εἶτα στάχυν, εἶτα πλήρη σῖτον ἐν τῷ στάχυϊ. ὅταν δὲ 
παραδῷ ὁ καρπὸς, εὐθέως ἀποστέλλει τὸ δρέπανον, ὅτι παρέστη- 


κεν ὁ θερισμός." 


80 Kad ἔλεγε, “ Τίνι ὁμοιώσωμεν τὴν βασιλείαν τοῦ Θεοῦ; ἣι Mat. 


e 


81 ἐν ποίᾳ παραβολῇ παραβάλωμεν αὐτήν ; ὡς κόκκῳ σινάπεως, ὃς ΤΣ ie. 
ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερος πάντων τῶν σπερμάτων ἐστὶ 

82 τῶν ἐπὶ τῆς γῆς" καὶ ὅταν σπαρῇ, ἀναβαίνει, καὶ γίνεται πάν- 
τῶν τῶν λαχάνων μείζων, καὶ ποιεῖ κλάδους μογάλους, ὥστε 
δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατα- 


a, 33 


83 σκηνοῦν. 


1Kai τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς | Matt. xiii. 


& τὸν λόγον, καθὼς ἠδύναντο ἀκούειν: χωρὶς δὲ παραβολῆς οὐκ ™ 
ἐλάλει αὐτοῖς κατ᾽ ἰδίαν δὲ τοῖς μαθηταῖς αὐτοῦ ἐπέλυε 


“πάντα. 


δὲ "KAI λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης, = Matt. viii 
86 “Διέλθωμεν εἰς τὸ πέραν." Καὶ ἀφέντες τὸν ὄχλον, παραλαμ- "Ἂν μη 42. 
βάνουσιν αὐτὸν ὡς ἦν ἐν τῷ ole καὶ ἄλλα δὲ πλοιάρια ἣν per 

87 αὐτοῦ. καὶ γίνεταε λαῖλαψ ἀνέμου μεγάλη" τὰ δὲ κύματα ἐπ- 


21. This is addressed to the disciples, who 
were mot to suppress the doctrine which they 
had heard from Jesus, but were to shine like 
lights in the world. 

22. ἵνα. See note at Matt. i. 22. 

Et ἐν ᾧ μέτρῳ. If you freely dispense the 
instruction which you have received, you shall 
freely receive more. 

25. ὃ: γὰρ by ἔχῃ. He that retains what he 
hears, and makes a good use of it. 

= This Lard tells us, that, though the 

fis rely Geo spread by human — 
ἪΝ is y God « es nourtehse it. See l 


oh panne On ere 


81. The true reading seems to be ds κόκκον. 

88. καθὼς ἡδύναντο w. What he had 
said of the gradual progress of the gospel, and 
its final Αι μύτην to all mankind, was totally 
oppesed to the Jewish notions of the kingdom 
of the Messiah: and if he had spoken plainer, 
aa? would not have borne it. 

86. ὧς ἦν answers to our phrase, just as he 
was, Without making any alteration, 
immediately complied with his orders, and ne 
him, just as he was sitting in the boat. Raphel. 

87. ἐπίβαλλεν may be either intransitive, and 
agree with κύματα (Raphel), or transitive and 
= ie with λαῖλαψ. Hombergius, Elsnerus, 

olfius, prefer the latter. 


@2 


84 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 4, ὅ. 


έβαλλεν εἰς τὸ πλοῖον, ὥστε αὐτὸ ἤδη γεμίζεσθαι. καὶ ἦν αὐτὸς 38 
ἐπὶ τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων᾽ καὶ διεγείρου- 
σιν αὐτὸν, καὶ λέγουσιν αὐτῷ, “ Διδάσκαλε, οὐ μέλει σοι ὅτι 
ἀπολλύμεθα ;᾽ Καὶ διεγερθεὶς ἐπετίμησε τῷ ἀνέμῳ, καὶ εἶπε 89 
τῇ θαλάσσῃ, “ Σιώπα, πεφίμωσο." Kai ἐκόπασεν ὁ ἄνεμος, 
καὶ ἐγένετο γαλήνη μεγάλη. καὶ εἶπεν αὐτοῖς, “ Τί δειλοί ἐστε 40 
οὕτω; πῶς οὐκ ἔχετε πίστιν ;” Καὶ ἐφοβήθησαν φόβον μέγαν, 41 
καὶ ἔλεγον πρὸς ἀλλήλους, “Τίς ἄρα οὗτός ἐστιν, ὅτε καὶ ὁ 
ἄνεμος καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ ;”’ 

5 Matt. "KAI ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν 5 

viii. 28; a ’ ’ > a? a Ar > » 

Lu. viii. 26, Γαδαρηνῶν. καὶ ἐξελθόντι αὐτῷ ἐκ τοῦ πλοίον, εὐθέως ἀπήντη- 2 

3 A A ΝΜ ’ 3 , A 
σεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, ὃς 8 
τὴν κατοίκησιν εἶχεν ἐν τοῖς μνημείοις" καὶ οὔτε ἁλύσεσιν οὐδεὶς 
9 ’ > δ fol N 9 AN lA \ ¢ UA 
ἠδύνατο αὐτὸν δῆσαι, διὰ τὸ αὐτὸν πολλάκις πέδαις Kal ἁλύσεσι 4 
δεδέσθαι, καὶ διεσπᾶσθαι ὑπ᾽ αὐτοῦ τὰς ἁλύσεις, καὶ τὰς πέδας 
συντετρίφθαι, καὶ οὐδεὶς αὐτὸν ἴσχυε δαμάσαι" καὶ διαπαντὸς 5 
νυκτὸς καὶ ἡμέρας ἐν τοῖς ὄρεσι καὶ ἐν τοῖς μνήμασιν ἦν κράζων καὶ 
, e ἃ 3 ‘ N 3 A 3 Ἁ 4 
κατακόπτων ἑαυτὸν λίθοις. ᾿Ιδὼν δὲ τὸν ᾿Ιησοῦν ἀπὸ μακρόθεν, 6 | 
ἔδραμε καὶ προσεκύνησεν αὐτῷ, καὶ κράξας φωνῇ μεγάλῃ εἶπε, 7 
“ Τί ἐμοὶ καὶ σοὶ, ᾿Ιησοῦ, υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου ; ὁρκίξζω σε 
τὸν Θεὸν, μή με Bacavions’”’ ἔλογε γὰρ αὐτῷ, “Ἔξελθε, τὸ 8 
a \ > 2 a» , 3) ’ , > \ 
πνεῦμα τὸ ἀκάθαρτον, ἐκ τοῦ ἀνθρώπου." Καὶ ἐπηρώτα αὐτὸν, 9. 
“Ti σοι ὄνομα ;" Καὶ ἀπεκρίθη λόγων, “ Aeyewv ὄνομά μοι, ὅτι 
πολλοί ἐσμεν." Καὶ παρεκάλει αὐτὸν πολλὰ, ἵνα μὴ αὐτοὺς 10 
ἀποστείλῃ ἔξω τῆς χώρας. ἦν δὲ ἐκεῖ πρὸς τὰ ὄρη ἀγέλη χοίρων 11 
μεγάλη βοσκομένη" καὶ παρεκάλεσαν αὐτὸν πάντες οἱ δαίμονες, 12 
, 6c ς ἴω > \ 7 ΄ » > ‘ 9 ls 

λέγοντες, “ Πέμψον ἡμᾶς eis τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλ- 
Goyer” καὶ ἐπέτρεψεν αὐτοῖς εὐθέως ὁ ᾿Ιησοῦς. καὶ ἐξελθόντα 18. 
τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους" καὶ ὥρ- 

e 93 fe) A ᾽ \ , \ ¢ 
μησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς THY θάλασσαν" ἦσαν δὲ ὡς 
δισχίλιοι" καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. Oi δὲ βόσκοντες τοὺς 14 
χοίρους ἔφυγον, καὶ ἀνήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς 
3 a 2» κι IN A , ‘ , ΝΜ Ν 
ἀγρούς. καὶ ἐξῆλθον ἰδεῖν τί ἐστι τὸ γεγονός" καὶ ἔρχονται πρὸς 15 
τὸν ᾿Ιησοῦν, καὶ θεωροῦσι τὸν δαιμονιζόμενον καθήμενον καὶ 
ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγεῶνα" καὶ 
ἐφοβήθησαν. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες, πῶς ἐγένετο τῷ 16 

o Act.xvi.89. δαυμονιζομένῳ, καὶ περὶ τῶν χοίρων. “καὶ ἤρξαντο παρακαλεῖν 17 
p La. viii. 88, αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. Kat ἐμβάντος αὐτοῦ 18 


41. ἐφοβήθησαν. Not the disciples only, viii. 28. 
but the persons in the other boats : see ver. 36; 2. ἄνθρωπος. Matthew mentions two men. 
Matt. Vili. 27. vil. 28. 

Ibid. Τίς οὗτος; Wolfius quotes Libanius, 3. μνημείοις. The reading is probably μγή- 
τουτὶ δὲ ἔργον ἀνθρώπου μὲν οὐδενὸς, Θεοῦ δέ μασι. 

μὲ Sa ὧν καὶ θαλάττης μανία κοι- 10. ἔξω τῆς χώρας. Luke writes εἰς τὴν 

μίζεται. ἄβυσσον ἀπελθεῖν. vill. 31. 

Cuap. V. 1. Γαδαρηνῶν. See note at Matt. 11. τὰ ὅρη. The reading is probably τῷ ὄρει. 


Κεφ. 5.) 


ΚΑΤΑ ΜΑΡΚΟΝ. 


8ὅ 


εἰς τὸ πλοῖον, παρεκάλει αὐτὸν ὁ δαιμονισθεὶς, ἵνα ἡ μετ᾽ αὐτοῦ, 
19 ὁ δὲ ᾿Ιησοῦς οὐκ ἀφῆκεν αὐτὸν, ἀλλὰ λέγει αὐτῷ, “Ὕπαγε εἰς 
τὸν οἶκόν σον πρὸς τοὺς σοὺς, καὶ ἀνάγγειλον αὐτοῖς ὅσα σοι ὁ 


20 Κύριος ἐποίησε, καὶ ἠλέησέ oe.” 


Καὶ ἀπῆλθε καὶ ἤρξατο 


’ 4 “Ὁ 4 XE @ > 4 3 ma ¢ T a. Ἁ 
κηρύσσειν εν TH AIEKATIONEL, OCG CTTOLNTOEV QuT@ ὁ LNTOUS" Kab 


4 > a 
πάντες ἐθαύμαζον. 
21 


4 ΚΑΙ διαπεράσαντος τοῦ ᾿Ιησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ 4 Matt. ix. 1; 


πέραν, συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτὸν, καὶ ἦν παρὰ τὴν θά 


Lu. viii. 40. 


22 σαν. "Kai ἰδοὺ, ἔρχεται els τῶν ἀρχισυνωγώγων, ὀνόματι * Matt.iz.18; 
48 Ἰάειρος, καὶ ἰδὼν αὐτὸν, πίπτει πρὸς τοὺ πόδας αὐτοῦ" καὶ diem 
“παρεκάλει αὐτὸν πολλὰ, λέγων, “Ὅτι τὸ θυγάτριόν μου ἐσχά- 
tas ἔχει: ἵνα ἐλθὼν ἐπιθῆς αὐτῇ τὰς χεῖρας ὅπως σωθῇ, καὶ 


24 ζήσεται." 
πολὺς, καὶ συνέθλιβον αὐτόν. 
25 


Καὶ ἀπῆλθε per’ αὐτοῦ" καὶ ἠκολούθει αὐτῷ ὄχλος 


* Καὶ γυνή τις οὖσα ἐν ῥύσει αἵματος ἔτη δώδεκα, καὶ πολλὰ * Lev.xv. 35; 


Matt. ix. 20; 


26 παθοῦσα ὑπὸ πολλῶν ἰατρῶν, καὶ δαπανήσασα τὰ Trap’ ἑαυτῆς Lo. vill. 43. 
πάντα, καὶ μηδὲν ὠφεληθεῖσα, ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλ- 
27 θοῦσα, ἀκούσασα περὶ τοῦ ᾿Ιησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν, 
28 ἥψατο τοῦ ἱματίου αὐτοῦ" ἔλεγε γὰρ, ““Ὅτι κἂν τῶν ἱματίων 
49 αὐτοῦ ἅψωμαι, σωθήσομαι." Kat εὐθέως ἐξηράνθη ἡ πηγὴ τοῦ 
αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστυγος. 
80 ἑκαὶ εὐθέως ὁ ᾿Ιησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ι La. τὶ. 19. 
a1 ἐξελθοῦσαν, ἐπιστραφεὶς ἐν τῷ ὄχλῳ, ἔλεγε, “ Τίς μου ἥψατο 
τῶν ἱματίων ;” Kal ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ, “ Βλέπεις 
8) τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, Τίς μου ἥψατο ;” Kat 
88 περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. ἡ δὲ γυνὴ φοβηθεῖσα 
καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν ἐπ᾽ αὐτῇ, ἦλθε καὶ προσέπεσεν 
84 αὐτῷ, καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. " ὁ δὲ εἶπεν αὐτῇ, «x. 52; 


“ Θ ’ ς έ ἤ ἃ Ψ > > ’ 
ὕγατερ, ἢ πίστις σου σέσωκε σε' ὕπαγε εἰς εἰρηνῆν, 


Ψ ς- AX 3 \ «κα ͵΄ , ” 
ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 
85 


Matt. ix. 22. 
Kat - 


Σ Ἔτι αὐτοῦ λαλοῦντος, ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου, * Lu. viii. 49. 


λέγοντες, “Ὅτι ἡ θυγάτηρ cov ἀπέθανε: τί ἔτι σκύλλεις τὸν 
86 διδάσκαλον ;” δὲ ᾿Ιησοῦς εὐθέως ἀκούσας τὸν λόγον λαλού- 
μενον, λέγει τῷ ἀρχισυναγώγῳ, “ Μὴ φόβον, μόνον πίστευε." 
37 Kal οὐκ ἀφῆκεν οὐδένα αὐτῷ συνακολουθῆσαι, εἰ μὴ Πέτρον 
48 καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν ᾿Ιακώβου. καὶ ἔρχεται 


21. εἰς τὸ πέραν. Matthew says εἰς τὴν ἰδίαν 
πόλιν, i. 6. Capernaum. ix. 1. 

Ibid. καὶ ἦν. This probably refers to the 
multitude, who were on the shore waiting for 
Jesus. It appears from Matt. ix. 10, 14, 18, 
that Jairus came to Jesus in Matthew’s house. 

22. ἀρχισυναγώγων. For this office see Vi- 
tringa, De Synag. ii. 10; iii part. 1. p. 610. 
There seems to have been more than one in a 
synagogue. Acts xiii. 15. 

Ibid. ‘Idespos. Josephus mentions Elea- 


zarus son of Jairus. De Bel. Jud. ii. 17. 9. 
26. πολλὰ παθοῦσα. Hombergius thinks 
this may mean, had received various treatment. 
88. φοβηθεῖσα. She would be still more 
frightened on account of the command given in 
Numbers v. 2, 8. 
85. ἀπὸ τοῦ ἀρχισυναγώγου. From his house. 
87. οὐδένα. The father and mother were pre- 
sent. ver. 40; Luke viii. 51. It therefore means 
none of his disciples. 


86 


ETAITEAION 


[Κεφ. 5, 6. 


eis τὸν οἶκον τοῦ ἀρχισυναγώγου, Kal θεωρεῖ θόρυβον, κλαίοντας 

rJoh.xi.11. καὶ ἀλαλάζοντας πολλά. " καὶ εἰσελθὼν λέγει αὐτοῖς, “Ti θορυ- 39 
βεῖσθε καὶ κλαίετε ; τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει." 
Kal κατεγέλων αὐτοῦ. Ο δὲ ἐκβαλὼν ἅπαντας, παραλαμβάνει 40 
τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ᾽ αὐτοῦ, καὶ 
εἰσπορεύεται ὅπου ἦν τὸ παιδίον ἀνακείμενον. καὶ κρατήσας τῆς 41 
χειρὸς τοῦ παιδίου, λέγει αὐτῇ, “ Ταλιθὰ κοῦμι’᾽" ὅ ἐστε μεθερ- 
μηνευόμενον, “ To κοράσιον, (σοὶ λέγω,) ἔγειραι.᾽᾽ καὶ εὐθέως 42 
ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα" καὶ 
ἐξέστησαν ἐκστάσει μογάλῃ. καὶ διεστείλατο αὐτοῖς πολλὰ, ἵνα 48 
μηδεὶς γνῷ τοῦτο" καὶ εἶπε δοθῆναι αὐτῇ φαγεῖν. 


z Matt. 
xiii. 54; 
Lu. iv. 16. 


*KAI ἐξῆλθεν ἐκεῖθεν, καὶ ἦλθεν eis τὴν πατρίδα αὐτοῦ" καὶ 6 
ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. καὶ γενομένου σαββάτου, 2 


ἤρξατο ἐν τῇ συναγωγῇ διδάσκειν" καὶ πολλοὶ ἀκούοντες ἐξ- 
επλήσσοντο, λέγοντες, “ Πόθεν τούτῳ ταῦτα ; καὶ tle ἡ σοφία 
ἡ δοθεῖσα αὐτῷ, ὅτι καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ 

» Jon. vi. 42. γίνονται ; "οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς Μαρίας, ἀδελφὸς 3 
δὲ ᾿Ιακώβου καὶ ᾿Ιωσῆ καὶ ᾿Ιούδα καὶ Σίμωνος ; καὶ οὐκ εἰσὶν 


αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς 


» Matt. 
iii. 57 ; 
Lu. iv. 24; 
ἡ fo) 3 
Joh. iv. 44. τῇ οἰκία αὐτοῦ." 
© Matt. xiii. _° ‘ 
88. 


NAS 
αὐτῷ. "ἔλεγε δὲ αὐτοῖς ὁ ᾿Ιησοῦς, ““Ὅτι οὐκ ἔστι π' 
ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενέσι καὶ ἐν 
ς Καὶ οὐκ ἠδύνατο ἐκεῖ οὐδεμίαν δύναμεν ποι- ὃ 
ῆσαι, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσε. 


a 
9 


Καὶ ἐσκανδαλίξοντο ἐν 
ήτης 4 


a Matt.ix.35; καὶ ἐθαύμαζε διὰ τὴν ἀπιστίαν αὐτῶν" “Kai περιῆγε τὰς κώμας 6 


ΒΛΈΠΕ, κύκλῳ διδάσκων. 


e iii. 18; 
Matt. x. 1; 
Lu. vi. 13; 
οἱ ix. 1. 


°KAI προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀπο- 
στέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν 


ἽΜει x.9; ἀκαθάρτων. καὶ παρήγγειλεν αὐτοῖς, ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, 8 


Lu. ix. 8. 


εἰ μὴ ῥάβδον μόνον" μὴ πήραν, μὴ ἄρτον, μὴ εἰς THY ζώνην χαλ- 


κ Mett.x.11; KOV’ GAN ὑποδεδεμένους σανδάλια καὶ “un ἐνδύσησθε δύο χι- 9 


La. ix. 4. 


h Matt. x. 
14, 18; 
Lu. ix. 3; 


® Καὶ ἔλεγ 


τῶνας.᾽ 


εν αὐτοῖς, ““Οπον ἐὰν εἰσέλθητε εἰς οἰκίαν, 10 
ἐκεῖ μένετε Ews ἂν ἐξέλθητε ἐκεῖθεν. ὃ καὶ ὅσοι ἂν μὴ δέξωνται 11 


οἱ χ.10--12; ὑμᾶς, μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορενόμενοι ἐκεῖθεν, ἐκτινάξατε 


Act. xiii. 51; 
et xviii. 6. 


88. ἀλαλάζοντας is used for sounds of sorrow 
as well as of joy. See Boisius, Elsner, and 
the LXX. 

41. Ταλιθὰ κοῦμε in Syriac is κοράσιον, ἔγει- 
pat. Σοὶ λέγω is added by S. Mark. 

Cuap. VL 1. πατρίδα. Nazareth. 
Luke iv. 16. 

8. ὁ τέκτων. This is the only place where 
Jesus himself is called a carpenter. But it may 
only have been the opinion of the people, who 
knew the trade of Joseph. Justin Martyr says 
that Jesus worked at the same trade, and made 
ploughs and yokes. p. 186. 

Ibid. ἀδελφαί. Some have called them Es- 


See 


τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν, εἰς μαρτύριον αὐτοῖς. 


ther, Thamar or Martha, and Salome. 

Ibid. éoxayBarlforro. They felt his low 
condition to be a stumbling-block in the way of 
their believing on him. See Matt. v. 29. 

5. ἠδύνατο. It means, that he was not able to 
find so many instances of faith, as to give him 
the opportunity of working miracles. See Al- 
berti. 

7. δύο δύο. So συμπόσια συμπόσια, ver. 89. 
πρασιαὶ πρασιαί, ver. 40. 

8. They were to take nothing purposely for 
the journey: only the things which they had 
with them at the time. 

9. σανδάλιας See note at Matt. x. 10. 


Κεφ. 6.) ΚΑΤΑ ΜΑΡΚΟΝ. 87 
ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται Σοδόμοις ἢ Γομόρροις ἐν 
15 ἡμέρᾳ κρίσεως, 7 τῇ πόλει ἐκεινῃ." Kal ἐξελθόντες ἐκήρυσσον 
18 ἵνα μετανοήσωσι" ' καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ' Jac. v. 14. 
ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. 
14 “Kai ἤκουσεν ὁ βασιλεὺς ‘Hpwdns, (φανερὸν γὰρ ἐγένετο τὸ iets 
ὄνομα αὐτοῦ,) καὶ ἔλεγεν, “Ore Iwdvvns 6 βαπτίζων ἐκ νεκρῶν ὃ 
15 ἤγέρθη, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ." |” ADXoe 1 Matt. xvi. 
ἔλεγον, ““ Ὅτι Ηλίας ἐστίν" ἄλλοι δὲ ἔλεγον, “Ὅτι προφήτης ᾿δ 
16 ἐστὶν, ἢ ὡς εἷς τῶν προφητῶν." ᾿Ακούσας δὲ ὁ Ηρώδης εἶπεν, 
"Ort ὃν ἐγὼ ἀπεκεφάλισα ᾿Ιφῳάννην, οὗτός ἐστιν" αὐτὸς ἠγέρθη 
17 ἐκ νεκρῶν." Ὁ Αὐτὸς γὰρ ὁ ᾿ΗἩρώδης ἀποστείλας ἐκράτησε τὸν " Le. iil. 19. 
᾿Ιωάννην, καὶ ἔδησεν αὐτὸν ἐν τῇ φυλακῇ, διὰ ᾿Ηρωδιάδα τὴν 
γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν. 
18 "ἔλεγε γὰρ ὃ ᾿Ιωάννης τῷ ᾿Ηρώδῃ, ““Οτι οὐκ ἔξεστί σοι ἔχειν lev. 
19 τὴν γυναῖκα τοῦ ἀδελφοῦ σου Ἡ δὲ Ἡρωδιὰς ἐνεῖχεν αὐτῷ, ot xx. τι. 
20 καὶ ἤθελεν αὐτὸν ἀποκτεῖναι" καὶ οὐκ ἠδύνατο. °6 γὰρ Ἡρώδης « Mett.xiv.s; 
ἐφοβεῖτο τὸν ᾿Ιωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ **™ * 
συνετήρει αὐτόν" καὶ ἀκούσας αὐτοῦ, πολλὰ ἐποίει, καὶ ἡδέως 
21 αὐτοῦ ἤκουε. Ῥκαὶ γενομένης ἡμέρας εὐκαίρου, ὅτε Ἡρώδης τοῖς » Matt-xiv.6. 
γενεσίοις αὐτοῦ δεῖπνον ἐποίει τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς 
22 χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλελαίας, καὶ εἰσελθούσης τῆς 
θυγατρὸς αὐτῆς τῆς Ηρωδιάδος, καὶ ὀρχησαμένης, καὶ ἀρεσάσης 
τῷ Ἡρώδῃ καὶ τοῖς συνανακειμένοις, εἶπεν ὁ βασιλεὺς τῷ κορα- 
23 σίῳ, “ Αἴτησόν με ὃ ἐὰν θέλῃ", καὶ δώσω col” καὶ ὥμοσεν 
αὐτῇ, “““Ὅτι ὃ ἐάν με αἰτήσῃς, δώσω σοὶ, ἕως ἡμίσους τῆς Bact 
34 λείας pov.” ‘H δὲ ἐξελθοῦσα εἶπε τῇ μητρὶ αὐτῆς, “Τί αἰτή- 
σομαι;᾽ ἫἪ δὲ εἶπε, “ Τὴν κεφαλὴν ᾿Ιώαννου τοῦ βαπτιστοῦ. 
28 Καὶ εἰσελθοῦσα εὐθέως μετὰ σπουδῆς πρὸς τὸν βασιλέα, ἠτή- 
σατο λέγουσα, “ Θέλω ἵνα μοι δῷς ἐξ αὐτῆς ἐπὶ πίνακι τὴν 
36 κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ." Kat περέλνπος γενόμενος 
ὁ βασιλεὺς, διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους οὐκ ἠθέλ- 
27 noev αὐτὴν ἀθετῆσαι. “καὶ εὐθέως ἀποστείλας ὁ βασιλεὺς 4 Matt. xiv. 
28 σπεκουλάτωρα, ἐπέταξεν ἐνεχθῆναι τὴν κεφαλὴν αὐτοῦ. ὁ δὲ : 
ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ, καὶ ἤνεγκε τὴν 


18. ἐλαίῳ. This has nothing to do with the 
question of extreme unction. Oil was used in 
the east for healing. See Luke x. 34. 

14. ὁ βασιλεύς. Herod was not properly a 
king, but tetrarch, as in Luke iii. 19. 


15. Some said he was a prophet, or perhaps . 


the prophet foretold in Deut. xviii. 15; others, 
that he was one of the old prophets risen again. 
See Luke ix. 8. The reading seems to be προ- 
φήτης ἐστὶν, ὡς εἷς τῶν xp. 

17. The reading is probably ἐν φυλακῇ. 

20. ἀκούσας αὐτοῦ, πολλὰ ἐποίει. He often 
listened to him, and did many things at his sug- 
gestion. 

21. μεγιστᾶσιν. Used by Josephus Antigq. ix. 


δ. 2; xx. 2. 8. Sueton. Calig. 5. Tacitus, 
Annal, xv. 27. See Salmasius De Ling. Helle- 
nist. p. 110. 

Ibid. χιλιάρχοις may be taken generally for 
officers of rank in the army. 

23. ἕως ἡμίσους. This perhaps means, though 
it might cost the value of half my domintons to pro- 
eure it for you. 

25. ἐξ αὐτῆς. All the early editions read 
thus, and not ἐξαυτῆς. Supply Spas. 

27. owexovAdrwpa. From the Latin epiculus ; 
though Casaubon derived it from speculor. It 
probably means one of the body guard of 


τυ. ix. 10. 


8 iii. 20. 


t Matt. 


88 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 6. 


κεφαλὴν αὐτοῦ ἐπὶ πίνακι, καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ' καὶ 
τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. Kal ἀκούσαντες οἱ 29 
μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ, καὶ ἔθηκαν 
αὐτὸ ἐν τῷ μνημείῳ. 

τ: Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν ᾿Ϊησοῦν, καὶ ἀπήγ- 80 
γεῖλαν αὐτῷ πάντα, καὶ ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 5 καὶ 31 
εἶπεν αὐτοῖς, ““ Δεῦτε ὑμεῖς αὐτοὶ κατ᾽ ἰδίαν εἰς ἔρημον τόπον, 
καὶ ἀναπαύεσθε ὀλύγον." "Hoay γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπ- 
ἄγοντες πολλοὶ, καὶ οὐδὲ φωγεῖν ηὐκαίρουν. "καὶ ἀπῆλθον εἰς 82 
ἔρημον τόπον τῷ πλοίῳ κατ᾽ ἰδίαν. Kal εἶδον αὐτοὺς ὑπάγον- 33 
τας οἱ ὄχλοι, καὶ ἐπέγνωσαν αὐτὸν πολλοί καὶ πεζῇ ἀπὸ 
πασῶν τῶν πόλεων συνέδραμον ἐκεῖ, καὶ προῆλθον αὐτοὺς, καὶ 


= Matt.ix.86; συνῆλθον πρὸς αὐτόν. “Kal ἐξελθὼν εἶδεν ὁ ᾿Ιησοῦς πολὺν 34 


χ Καὶ 35 


Καὶ γνόντες 
Καὶ ἐπέταξεν αὐτοῖς ἀνα- 89 


>Kad ὀψίας γενομένης, ἣν τὸ πλοῖον ἐν 47 
Καὶ εἶδεν 48 


Sen exiit'1; ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοῖς, ὅτι ἦσαν ὡς πρόβατα μὴ 

Each. ὄχοντα ποιμένα' καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 

μα. ix 11. ἤδη ὥρας πολλῆς γενομένης, προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ 

ti 15; Aéyouow, “Ὅτι ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή; ἀπό- 36 

os: 8; λυσον αὐτοὺς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας, 
ἀγοράσωσιν ἑαυτοῖς aptous τί γὰρ φάγωσιν οὐκ ἔχουσιν. 
ὋὉ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, “Δότε αὐτοῖς ὑμεῖς φαγεῖν. 37 
Kai λέγουσιν αὐτῷ, “ ᾿Α4πελθόντες ἀγοράσωμεν διακοσίων δη- 

yMatt. γναρίων ἄ ἄρτους, καὶ δῶμεν αὐτοῖς φαγεῖν ;” ΥὋὉ δὲ λέγει αὐτοῖς, 88 

τοῖν ‘13; “Πόσους ἄρτους ἔχετε; ; ὑπάγετε καὶ tere.” 

Joh. νἱ. 9. λέγουσι, “ Πέντε, καὶ δίο ἰχθύας.» 
κλῖναι πάντας συμπύσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. καὶ 40 
ἀνέπεσον πρασιαὶ πρασιαὶ, ἀνὰ ἑκατὸν καὶ ἀνὰ πεντήκοντα. καὶ 41 
λαβὼν τοὺς πέντε. ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς 
τὸν οὐρανὸν, εὐλόγησε" καὶ κατέκλασε τοὺς ἄρτους, καὶ ἐδίδου 
τοῖς μαθηταῖς αὐτοῦ, ἵνα παραθῶσιν αὐτοῖς" καὶ τοὺς δύο ἰχθύας 
ἐμέρισε πᾶσι. καὶ ἔφωγον πάντες, καὶ ἐχορτάσθησαν" καὶ ἦραν 4 42 
κλασμάτων δώδεκα κοφίνους πλήρεις, καὶ ἀπὸ τῶν ἰχθύων. καὶ ‘4 
ἦσαν οἱ φωγόντες τοὺς ἄρτους ὡσεὶ πεντακισχίλιοι ἄνδρες. 

dere "Καὶ εὐθέως nvayxace τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ 45 

Joh. vi. 17. πλοῖον, καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαϊδὰν, ἕως αὐτὸς 

ὁ Matt xiv. ἀπολύσῃ τὸν ὄχλον. "καὶ ἀποταξάμενος αὐτοῖς, ἀπῆλθεν εἰς TO 46 

b Matt. xiv. ὄρος προσεύξασθαι. 

Tet 9, μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 


17. 


αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν" ἦν γὰρ ὁ ἄνεμος ἐναν- 


31. αὐτοὶ, alone. Erasmus, Palairet. 

Ibid. ἔρημον τόπον, not a desert, but a place 
not occupied by dwellings. Wolfius. 

Ibid. eee They were going to the pa:s- 
over. John vi. 4. 

83. The words of ὄχλοι seem to be an inter- 
polation. 

38. Ἀόγουσι. 
John vi. 8. 


It was Andrew who said this. 


89. χόρτος is more properly hay than grass. 
Mark therefore adds xAwp¢. 

44, Beside women and children. Matt. xiv. 21. 
ὡσεὶ seems to be an interpolation. 

45. πρὸς Βηθσαϊδάν. This seems to mean, 
that they were to go first towards Bethsaida, per- 
haps with an intention of misleading the people, 
and then to turn back and make for Capernaum. 
See John vi. 17, 24, 59. 


Κεφ. 6, 7.] 


KATA MAPKON. 


89 


tlos αὐτοῖς" καὶ περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται 
πρὸς αὐτοὺς, περιπατῶν ἐπὶ τῆς θαλάσσης" καὶ ἤθελε παρελ- 
49 θεῖν αὐτούς. οἱ δὲ ἰδόντες αὐτὸν περυπατοῦντα ἐπὶ τῆς θαλάσ- 
50 σης, ἔδοξαν φάντασμα εἶναι, καὶ ἀνέκραξαν" πάντες γὰρ αὐτὸν 
εἶδον, καὶ ἐταράχθησαν. καὶ εὐθέως ἐλάλησε μετ᾽ αὐτῶν, καὶ 
51 λέγει αὐτοῖς, ““ Θαρσεῖτε" ἐγώ εἰμι, μὴ φοβεῖσθε." Kai ἀνέβη 
πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος" καὶ λίαν ἐκ 
52 περισσοῦ ἐν ἑαυτοῖς ἐξίσταντο, καὶ ἐθαύμαζον. οὐ γὰρ συνῆκαν 
ἐπὶ τοῖς ἄρτοις" ἦν γὰρ ἡ καρδία αὐτῶν πεπωρωμένη. 


“ΚΑΙ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν Γεννησαρὲτ, καὶ « Matt. xiv. 


54 προσωρμίσθησαν. καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου, εὐθέως * 
55 ἐπυγνόντες αὐτὸν, περιδραμόντες ὅλην τὴν περίχωρον ἐκείνην, 
ἤρξαντο ἐπὶ τοῖς κραββάτοις τοὺς κακῶς ἔχοντας περιφέρειν, 
56 ὅπον ἤκουον ὅτι ἐκεῖ ἐστι. καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας 
ἢ πόλεις ἢ ἀγροὺς, ἐν ταῖς ἀγοραῖς ἐτίθουν τοὺς ἀσθενοῦντας, 
καὶ παρεκάλουν αὐτὸν, ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίοι 
αὐτοῦ ἅψωνται" καὶ ὅσοι ἂν ἥπτοντο αὐτοῦ, ἐσώζοντο. 
7 4ΚΑ] συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι, καί τινες τῶν « Matt.xv.1. 
2 γραμματέων, ἐλθόντες ἀπὸ ᾿Ιεροσολύμων, καὶ ἰδόντες τινὰς τῶν 
μαθητῶν αὐτοῦ κοιναῖς χερσὶ, τοῦτ᾽ ἔστιν ἀνέπτοις, ἐσθίοντας 
8 ἄρτους, ἐμέμψαντο' (of γὰρ Φαρισαῖοι καὶ πάντες οἱ ᾿Ιουδαῖοι, 
ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας, οὐκ ἐσθίουσι, κρατοῦντες 
4 τὴν παράδοσιν τῶν πρεσβυτέρων" καὶ ἀπὸ ἀγορᾶς, ἐὰν μὴ βαπ- 
τίσωνται, οὐκ ἐσθίουσι" καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον 
κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ 
δ κλινῶν") ἔπειτα ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμ- 
ματεῖς, “ Διατί οἱ μαθηταί σου οὐ περιπατοῦσι κατὰ τὴν παρά- 
δοσιν τῶν πρεσβυτέρων, ἀλλὰ ἀνίπτοις χερσὶν ἐσθίουσι τὸν 
6 ἄρτον ;᾽ “᾽Ο δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, “"Ort καλῶς προ- « Ess. xxix. 
εφήτευσεν ᾿Ησαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται, sbi 
« Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω 
7 ἀπέχει ἀπ᾽ ἐμοῦ. ' μάτην δὲ σέβονταί με, διδάσκοντες διδασκα- ¢ yas. xv.9; 
8 λίας, ἐντάλματα ἀνθρώπων. ᾿Αφέντες γὰρ τὴν ἐντολὴν τοῦ Colom. "18, 


et seqq. ; 


Θεοῦ, κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων, βαπτισμοὺς Tit. i τέ. 


48. ἤθελε παρελθεῖν αὐτούς. He seemed as if 
he was wishing to pass them. 

52. For the miracle of the loaves had not 
made them fully understand the miraculous 
power of Christ. 

55. ὅπου κι τι A. Wherever they heard that 
he was in the country. 

Cuap. VII. 2. ἐμέμψαντο seems to have 
been interpolated. 

3. Vater observes, that πάντες οἱ Ἰουδαῖοι is 
to be connected with κρατοῦντες τὴν x. τῶν xp. 
for it was not true of all the Jews. 

Ibid. πυγμῇ. ‘‘ Ad cubitum usque.” Theo- 
phylact, Bull. (Harm. Apost. Diss. Post. xvii. 


1.) See Scaliger, Elench. Triher. c. vii. Dru- 
sius, Preterit. Τυνγμὴ is the arm from the elbow 
to the end of the hand. 

4. ἀπὸ ἀγορᾶς. When they come from market. 
“Ay μὴ εὕρωμεν φαγεῖν ἐκ βαλανείον. Arrian. 
Epictet. iii. 19. ᾿Επεὰν ἀπὸ δείπνου γένωνται. 
Herodot. v. Raphel, Wolfius, Elaner, Palairet. 
But Krebsius interprets it, They will not eat 
what comes from the market, unless &c. 

Ibid. ξεστῶν. Erasmus derived it from ξέω, 
rado: but it more probably comes from the 
Latin Sextarius. Josephus uses it, Anéig. viii. 
2. 9. 


ETAITEAION 


90 | Kep. 7. 


ξεστῶν καὶ ποτηρίων, καὶ ἄλλα παρόμοια τοιαῦτα πολλὰ 
ποιεῖτε." Kat ἔλεγεν αὐτοῖς, “Καλῶς ἀθετεῖτε τὴν ἐντολὴν 9 


sEsod. τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε. 8 Μωσῆς γὰρ 10 
Deut. v.16; εἶπε, " Τίμα τὸν πατέρα σον καὶ τὴν μητέρα σου,᾽ καὶ ‘6 κακο- 
Eph vi a; λογῶν πατέρα ἢ μητέρα, θανάτῳ τελευτάτω" ὑμεῖς δὲ λέγετε, 11 
nl: Edy εἴπῃ ἄνθρωπος τῷ πατρὶ ἣ τῇ μητρὶ, Κορβᾶν, ὅ ἐστι, 
Deut. xxvil δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῆς" καὶ οὐκέτι ἀφίετε αὐτὸν οὐδὲν 12 
xx.20. ποιῆσαι τῷ πατρὶ αὐτοῦ ἢ τῇ μητρὶ αὐτοῦ, ᾿ἀκυροῦντες τὸν 18 
h Matt.xv.6. λόγον τοῦ Θεοῦ τῇ παραδόσει ὑμῶν 4 παρεδώκατε' καὶ παρ- 
| Matt. xv. ὁμοία τοιαῦτα πολλὰ ποιεῖτε. ‘Kai προσκαλεσάμενος πάντα 14 
0, ἄς. ρὸν, ὄχλον, ἔλεγεν αὐτοῖς, “’Axoveré μου πάντες, καὶ συνίετε. 
Ast. 515; οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορενόμενον εἰς αὐτὸν, ὃ 15 
17,30; δύναται αὐτὸν κοινῶσαι: ἀλλὰ τὰ ἐκπορευόμενα ἀπ᾽ αὐτοῦ, 
τον ἰδ ἐκεῖνά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον. 'εἴτις ἔχει ὦτα ἀκούειν, 16 
δος 33) vA ἢ > \ a ’ 
= Matt. x. ἀκουέτω. τ Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπ- 17 
npwrov αὐτὸν οἱ μαθηταὶ αὐτοῦ περὶ τῆς παραβολῆς. καὶ λέγει 18 
αὐτοῖς, ““ Οὕτω καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ 
ἔξωθεν εἰσπορενόμενον εἰς τὸν ἄνθρωπον, οὐ δύναται αὐτὸν κοι- 
vacas; ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ᾽ εἰς 19 
τὴν κοιλίαν: καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζον 
πάντα τὰ βρώματα." Ἔλεγε δὲ, ““Ὅτι τὸ ἐκ τοῦ ἀνθρώπου 20 
a Matt. ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον. "ἔσωθεν yap ἐκ 21 
Gea vi5; τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύ- 


να ΕΙΣ, ονται, μοιχεῖαι, πορνεῖαι, φόνοι, κλοπαὶ, πλεονεξίαι, πονηρίαι, 22 


Prov. vi. 1 


Jer. xvii.9. δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρὸς, βλασφημία, ὑπερηφανία, 


ἀφροσύνη. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται, καὶ 38 


A \ Ν 33 
κοινοῖ τὸν ἄνθρωπον. 


o Matt. xv. 
31. 


° Kai ἐκεῖθεν ἀναστὰς ἀπῆλθεν εἰς τὰ μεθόρια Τύρον καὶ 34 
Σιδῶνος. καὶ εἰσελθὼν εἰς τὴν οἰκίαν, οὐδένα ἤθελε γνῶναι, 


Ἁ 


Και 


οὐκ ἠδυνήθη λαθεῖν. ἀκούσασα γὰρ γυνὴ περὶ αὐτοῦ, ἧς εἶχε 25 
τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσε 

πρὸς τοὺς πόδας αὐτοῦ ἦν δὲ ἡ γυνὴ ᾿ Ελληνὶς, Συροφοινισσα 36 
τῷ γένει" καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλλῃ ἐκ τῆς 

» Matt, xv θυγατρὸς αὐτῆς. PG δὲ ᾿Ιησοῦς εἶπεν αὐτῇ, “ “Ades πρῶτον 27 
: χορτασθῆναι τὰ τέκνα' οὐ γὰρ καλόν ἐστι λαβεῖν τὸν ἄρτον 


9. Καλῶς is here used ironically. 
11. KopBays. J25p oblatio, meant an offering 


without sacrifice. Josephus interprets it to 
mean δῶρον, Antig. iv. 4. and δῶρον Θεοῦ, Cont. 
Apion. i. He says also that persons bound by 
a vow were called Κορβᾶν, Aniig. 1. c. 

12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι is the 
same as ἀφίετε αὐτὸν οὐκέτι οὐδὲν ποιῆσαι, ye 
suffer him to forbear doing any thing else for his 
Sather or mother. See Matt. 

, 19. καθαρίξον. Not only is it true that οὐ 
δύναται κοινῶσαι, but καθαρίζει πάντα τὰ βρώ- 


ματα. 
22. ἀσέλγεια. ‘‘Injuria,” a love of injury. 
Raphel. ᾿Οφθαλμὸς πονηρὸς is envy or yealousy. 


See Matt. xx. 15. ᾿Αφροσύνη is perhaps to be 
taken in opposition to σωφροσύνη. 

24. The reading is probably εἰς οἰκίαν. 

26. Ἑλληνίς. This merely means an heathen, 
as opposed to the Jews. Hackspanius. Some 
have thought she was a proselyte. Heinsius, 
Clarke. 

Ibid. Συροφοίνισσαυ Matthew calls her Xa- 
vayala. xv. 22. Juvenal uses Syropheniz, viii. 
160. The reading is probably Συραφοινίκισσα. 


Kep. 7, 8.] KATA MAPKON. 91 


48 τῶν τέκνων, καὶ βαλεῖν τοῖς xuvapion.” ᾿Ἡ δὲ ἀπεκρίθη καὶ 
λέγει αὐτῷ, “Ναὶ, κύριε' καὶ γὰρ τὰ κυνάρια ὑποκάτω τῆς 

39 τραπέζης ἐσθίει ἀπὸ τῶν ψιχίων τῶν παιδίων." Kai εἶπεν 
αὐτῇ, “ Διὰ τοῦτον τὸν λόγον, ὕπαγε' ἐξελήλυθε τὸ δαιμόνιον 

80 ἐκ τῆς θυγατρός σου." Καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς, 
εὗρε τὸ δαιμόνιον ἐξεληλυθὸς, καὶ τὴν θυγατέρα βεβλημένην 
ἐπὶ τῆς κλίνης. 

8ι ΚΑ]Ὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου καὶ Σιδῶνος, ἦλθε « Mat. xv. 
πρὸς τῆν θάλασσαν τῆς Γαλιλαίας, ἀνὰ μέσον τῶν ὁ ὁρίων Δεκα- ἦ 

82 πόλεως. ᾿καὶ φέρουσιν αὐτῷ κωφὸν μογιλάλον, καὶ παρακα- τ Mattix.32; 

88 λοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα. "καὶ ἀπολαβόμενος : ape aa 
αὐτὸν ἀπὸ τοῦ ὄχλου κατ ” ἰδίαν, ἔβαλε τοὺς δακτύλους αὐτοῦ 795. ix. 6. 

84 εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, reas " Job. x1.41; 
Prerien as els τὸν οὐρανὸν, ἐστέναξε, καὶ λέγει αὐτῷ, “ ἜΦ.- 

a,” ὅ ἐστι, “ διανοίχθητι.᾽ καὶ εὐθέως διηνοίχθησαν αὐτοῦ 
et ἀκοαί: καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει 

86 ὀρθῶς. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν ὅσον δὲ 
αὐτὸς αὐτοῖς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον. 

87] καὶ ὑπερπερισσῶς ἐξεπλήσσοντο, λέγοντες, “ Καλῶς πάντα 
πεποίηκε' καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν, καὶ τοὺς ἀλάλους 
λαλεῖν." 

8 EN ἐκείναις ταῖς ἡμέραις, παμπόλλου ὄχλου ὄντος, καὶ μὴ " Matt av. 
ἐχόντων τί φάγωσι, προσκαλεσάμενος ὁ ᾿Ι]ησοῦς τοὺς μαθητὰς 

4 αὐτοῦ, λέγει αὐτοῖς, “ Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον" ὅτι ἤδη 

8 ἡμέρας τρεῖς προσμένουσί μοι, καὶ οὐκ ἔχουσι τί φώγωσι. καὶ 
ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν 

4 τῇ ὁδῷ" τινὲς γὰρ αὐτῶν μακρόθεν ἥκασι." Kai ἀπεκρίθησαν 
αὐτῷ οἱ μαθηταὶ αὐτοῦ, “Πόθεν τούτους δυνήσεταί τις ὧδε χορ- 

δ τάσαε ἄρτων ἐπ᾽ ἐρημίας ;᾽ Καὶ ἐπηρώτα αὐτοὺς, ““Πόσους 

6 ὄχετε ἄρτους ;” Οἱ δὲ εἶπον, “᾿' Ἑπτά." Καὶ παρήγγειλε τῷ 
ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς καὶ λαβὼν τοὺς ἑπτὰ ἄρτους, 
εὐχαριστήσας ἔκλασε καὶ ἐδίδον τοῖς μαθηταῖς αὐτοῦ, ἵνα 

7 παραθῶσι' καὶ παρέθηκαν τῷ ὄχλῳ. καὶ εἶχον ὑχθύδια ὀλίύγα' 

8 καὶ εὐλογήσας, εἶπε παραθεῖναι καὶ αὐτά. ἔφαγον δὲ καὶ ἐχορ- 
τάσθησαν' καὶ ἦραν περισσεύματα κλασμάτων, ἑπτὰ σπυρί- 

9 δας. ἦσαν δὲ οἱ φαγόντες ὡς τετρακισχίλιοι: καὶ ἀπέλυσεν sp” ™ 
αὐτούς. y Matt. 

10 "Καὶ εὐθέως ἐμβὰς eis τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ, τ xvi Ἢ 

11 ἦλθεν εἰς τὰ μέρη Δαλμανουθά. ν καὶ ἐξῆλθον οἱ Φαρισαῖοι, καὶ Son. et 


81. ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως, through Cuar. VIII. 2. ἡμέρας. The true reading 
the borders of Decapolis. See Matt. iv. 25. is probably ἡμέραι, as in Matt. xv. 82. 

84. ᾿Εφφαθά. MNBS oF ΠΠΒΠ. 9. epere women ane ovanamae Matt. xv. 88. 

86. μᾶλλον περισσότερον. See 2 Cor. vii. 18. 0. Aadpavovéd. Matthew says Μαγδαλά, 
Herodot μᾶλλ xv. oa. Both places were at the southern end 
Pia na Νὴ Ὀλβιστεροε 1 may: ἐ5ε8 of the lake. Lightfoot. 


: Matt. χυὶ. 4. 


a Matt.xvi 5. 


b Matt xvi.6; 


Lo. xii. 1. 


ε vi. 53. 


ἁ vi. 41; 
Matt. xiv.19; 
Lu. ix. 16; 
Joh. vi. 11. 
e ver. 5; 


Matt. xv. 84. 


ἔ vii. 32, 33. 


xvi. 13; 
Lu. ix. 18. 


11. πειράζοντες. 


ETAITTEAION [Κεφ. 8. 


92 
ἤρξαντο συζητεῖν αὐτῷ, ξητοῦντες Tap αὐτοῦ σημεῖον ἀπὸ τοῦ 
οὐρανοῦ, πειράζοντες αὐτόν. " καὶ ἀναστενάξας τῷ πνεύματι 12 
αὐτοῦ, λέγει, “ Τί ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ ; ἀμὴν λέγω 
ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον." Kai ἀφεὶς av- 13 
τοὺς, ἐμβὰς πάλιν εἰς τὸ πλοῖον, ἀπῆλθεν εἰς τὸ πέραν. 

ὁ Καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ 14 
εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ. "Kal διεστέλλετο αὐτοῖς, 15 
λέγων, “Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ 
τῆς ζύμης ‘“Hpwdov.” Kai διελογίζοντο πρὸς ἀλλήλους, λέ- 16 
γοντες, “Ὅτι ἄρτους οὐκ ἔχομεν. “ Καὶ γνοὺς ὁ ᾿Ιησοῦς 17 
λέγει αὐτοῖς, “ Τί διαλογίζεσθε, ὅτι ἄρτους οὐκ ἔχετε ; οὔπω 
νοεῖτε, οὐδὲ συνίετε; ETL πεπωρωμένην ἔχετε τὴν καρδίαν 
ὑμῶν ; ὀφθαλμοὺς ἔχοντες οὐ βλέπετε ; καὶ ὦτα ἔχοντες οὐκ 18 
ἀκούετε ; καὶ οὐ μνημονεύετε ; ἃ ὅτε τοὺς πέντε ἄρτους ἔκλασα 19 
εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους πλήρεις κλασμάτων 
ἤρατε ;᾽ Λέγουσιν αὐτῷ, “Δώδεκα. ““““Ὅτε δὲ τοὺς ἑπτὰ εἰς 20 
τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων 
ἤρατε ;” Οἱ δὲ εἶπον, “‘Emrd.” καὶ ἔλεγεν αὐτοῖς, “ Πῶς ov 21 
συνίετε ;᾽ 

KAI ἔρχεται εἰς Βηθσαϊδάν' καὶ φέρουσιν αὐτῷ τυφλὸν, καὶ 29 
παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. ' καὶ ἐπιλαβόμενος τῆς 23 
χειρὸς τοῦ τυφλοῦ, ἐξήγωγεν αὐτὸν ἔξω τῆς κώμης: καὶ πτύσας 
εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτὸν, 
εἴ τι βλέπει ; Καὶ ἀναβλέψας ἔλεγε, “ Βλέπω τοὺς ἀνθρώπους, 24 
ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας." Εἶτα πάλιν ἐπέθηκε τὰς 25 
χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ ἐποίησεν αὐτὸν ἀνα- 
βλέψαι: καὶ ἀποκατεστάθη, καὶ ἐνέβλεψε τηλαυγῶς ἅπαντας. 
καὶ ἀπέστειλεν αὐτὸν εἰς τὸν οἶκον αὐτοῦ, λέγων, “ Μηδὲ εἰς 26 
τὴν κώμην εἰσέλθῃς, μηδὲ εἴπῃς τινὶ ἐν τῇ κώμῃ." 

Ε Καὶ ἐξῆλθεν ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας 27 
Καισαρείας τῆς Φιλίππον' καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθη- 
τὰς αὐτοῦ, λέγων αὐτοῖς, “ Τίνα με λέγουσιν οἱ ἄνθρωποι 
εἶναι; Οἱ δὲ ἀπεκρίθησαν, “᾿Ιωάννην τὸν βαπτιστήν᾽ καὶ 28 


Not that they really cared 23. κώμης. Luke calls it πόλις ix. 10. 


to see such a sign, but they wished to try his 
power, and to expose him if he failed. 

12. εἰ is here used for a strong negation. If 
the sentence were complete, it would contain 
some form of abjuration: e.g. peream, si &c. 
or as we read in 2 Sam. iii. 35. τάδε ποιήσαι μοι 
6 Θεὸς καὶ τάδε προσθείη. See Heb. iii. 11. 

13. εἰς τὸ πέραν. Towards Bethsaida at the 
north eastern end of the lake, ver. 22. 

15. Ἡρώδου. Matthew writes Σαδδουκαίων, 
xvi. 6. from which it might be inferred that 
Herod was a Sadducee. But see Matt. xiv. 2. 

16. “Ὅτι. See note at Matt. xvi. 7. 

18. ob μνημονεύετε; Hombergius would con- 
nect this with πόσους κοφίνους. 


24. The restoration of a blind man to sight 
would require a double miracle; the organ of 
vision must be made perfect, and the mind 
must be made capable of comprehending the 
ideas which external objects present. If a 
blind man were suddenly to recover his sight he 
would not know one object from another, be- 
cause he had never seen them before. Our 
Saviour therefore must always have given this 
double power: but in the present instance he 
chose to give it by two distinct operations. 

26. This may perhaps have been on account 
of the want of faith in the people of Bethsaida. 
See Matt. xi. 2]. 


Keg. 8,9. 


KATA MAPKON. 


29 ἄλλοι ᾿Ηλίαν" ἄλλοι δὲ Eva τῶν προφητῶν." 
αὐτοῖς, “Ὑμεῖς δὲ τίνα με λέγετε εἶναε ;’ 


98 


Καὶ αὐτὸς λέγει 
᾿Αποκριθεὶς δὲ o 


3 


80 Πέτρος λέγει αὐτῷ, “ Σὺ εἶ ὁ Χριστός." Kai ἐπετίμησεν 
αὐτοῖς, ἵνα μηδενὶ λέγωσι περὶ αὐτοῦ. 
δι "ΚΑῚ ἤρξατο διδάσκειν αὐτοὺς, ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώ- » ix. 31; 


“που πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων 


et x. 33; 
Matt. xvi.31; 


καὶ ἀρχιερέων καὶ γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ xvi 8: 


et xx. 18 


82 τρεῖς ἡμέρας ἀναστῆναι" καὶ παρρησίᾳ τὸν λόγον ἐλάλει. Kai Ls. ix. 32; 


et xviii. 31; 


88 προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ. ' ὁ δὲ et xxiv. 1. 
ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ, ἐπετίμησε τῷ Πέτρῳ, .2 *™ **- 
λέγων, “Ὕπαγε ὀπίσω μου, Σατανᾶ" ὅτι οὐ φρονεῖς τὰ τοῦ 


Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων." 


84 ἢ Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ, 


k Matt.x.38; 
et xvi. 24; 


εἶπεν αὐτοῖς, “ἼΟστις θέλει ὀπίσω pou ἐλθεῖν, ἀπαρνησάσθω tu ix. 33; 


85 ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολονθείτω μοι. 


14. et xiv. 37. 
OS 1: matt, x. 59. 


γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν" ὃς δ᾽ ἂν et svi. 35; 


Lu. ix. 24; 


ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐωγγελίου, et xvii. 83; 


86 οὗτος σώσει αὐτήν. τί γὰρ ὠφελήσει ἄνθρωπον, ἐὰν κερδήσῃ 


Joh. xii. 25. 


87 TOY κόσμον ὅλον, καὶ ξημιωθῇ τὴν ψυχὴν αὐτοῦ ; πὶ ἢ τί δώσει = Peal. alr. 
88 ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ ; "ὃς γὰρ ἂν ἐπαισ- yen 5.55; 
χυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι ἴ». ix. 36; 


et xii. 8, 9; 


καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται Hom. 5. 18; 


im. ii. 12; 


A 4 A a a 
αὐτὸν, Grav ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέ- 1 Joh. ii. 23. 
9 λων τῶν ἁγίων." ° Καὶ ἔλεγεν αὐτοῖς, “᾿Αμὴν λέγω ὑμῖν, ὅτι o Matt. 


εἰσὶ τινὲς τῶν ὧδε ἑστηκότων, οἴτινες οὐ μὴ γεύσωνται θανά- To ix. 37. 
του, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν 


δυνάμει.» 


2 PKal μεθ᾽ ἡμέρας ἕξ παραλαμβάνει ὁ ᾿Ιησοῦς τὸν Πέτρον » mat. 
καὶ τὸν ᾿Ιάκωβον καὶ τὸν ᾿Ιωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ΤᾺ Δ᾽ 9.. 
ὄρος ὑψηλὸν κατ᾽ ἰδίαν μόνους καὶ μετεμορφώθη ἔμπροσθεν 

8 αὐτῶν, καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα, λευκὰ λίαν ὡς 

4 χιὼν, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται λευκᾶναι. καὶ ὥφθη Σὰ ΠΣ 
αὐτοῖς Ηλίας σὺν Μωσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ ᾿Ιησοῦ. Esa. xiii. 1; 

δ καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ ᾿Ιησοῦ, “Ῥαββὶ, καλόν ἐστιν Matt Δ. 17; 


et xvii. 5; 


ἡμᾶς ὧδε εἶναι" καὶ ποιήσωμεν σκηνὰς τρεῖς, σοὶ μίαν, καὶ Maced ©. iii. 32; 


et ix. 35; 


6 μίαν, καὶ ᾿Ηλίᾳ play.” οὐ yap ἤδει τί λαλήσῃ" ἦσαν yap ἔκφοβοι. 2 Pet. i. 17; 


7 «καὶ ἐγένετο νεφέλη ἐπισκιάξουσα αὐτοῖς" καὶ ἦλθε φωνὴ ἐκ τῆς 19. 


δ0. Theophylact observes that Mark omits 
the answer of our Saviour to Peter, (Matt. xvi. 
17—9.) that he might not seem to flatter Peter. 

81. μετὰ τρεῖς ἡμέρας. Luke writes τῇ τρίτῃ 
ἡμέρᾳ. So in Deut. xiv. 28. μετὰ τρία ἔτη an- 
swers to ἐν τῷ Ere: τρίτῳ in xxvi. 12. Jose- 
phus uses μετ᾽ ὀγδόην ἡμέραν, (Antig. i. 12. 2.) 
and ὀγδόῃ ἡμέρᾳ, (ib. 10.) as equivalent. Kreb- 
sius. Beza has shewn that μετὰ τρεῖς ἡμέρας 
means after the arrival of the third day. See 


Deat. xviii. 


also Pearce and Newcome. 

32. παρρησίᾳ. Not, publicly, in the hearing of 
the people: but, plainly, without disguise, 80 
that the disciples could not misunderstand. 

34. ἐλθεῖν. The reading is probably ἀκολου- 
θεῖν. 

Cnap. IX. δ. καλόν ἐστιν ἡμᾶς ὧδε εἶναι. 
Peter said this, as not wishing to go down, and 
see Jesus suffer what he had just before fore- 
told. Theophylact. 


94 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 9. 


νεφέλης, λέγουσα, ““ Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός" αὐτοῦ 
ἀκούετε." Καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον, 8 


r Matt. 


Lu. 


ἀλλὰ τὸν ᾿Ιησοῦν μόνον μεθ᾽ ἑαντῶν. 
xvii. 9; a A a 

ix.86, Τῶν ἀπὸ TOU ὄρους, διεστείλατο αὐτοῖς ἵνα μηδενὶ διηγήσωνται 
ἃ εἶδον, εἰ μὴ ὅταν 6 vids τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. καὶ 10 


: Καταβαινόντων δὲ αὐὖ- 9 


τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς, συζητοῦντες, τί ἐστι τὸ ἐκ 


. Malach.iv. Ῥεκρῶν ἀναστῆναι. "Καὶ ὀπηρώτων αὐτὸν, λέγοντες, 
δ. 


"Ore 11 


λόγουσιν οἱ γραμματεῖς, ὅτι ᾿Ηλίαν δεῖ ἐλθεῖν πρῶτον ;” ὋὉ δὲ 12 
ἀποκριθεὶς εἶπεν αὐτοῖς, “᾿Ἡλίας μὲν ἐλθὼν πρῶτον ἀποκαθ. 
t Peal.xxii6; ἰστᾷ πάντα' ‘xal πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, 


Esa. iii. 
3, &e.; 


ἵνα πολλὰ πάθῃ καὶ ἐξουδενωθῇ ; "ἀλλὰ λέγω ὑμῖν, ὅτι καὶ 13 


Dan. ix. 36. “FTX las ἐλήλυθε, καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν: καθὼς 


᾿ να. ἱ. 17; Ὁ ee ae 
Matt. xi. 14; γέγραπται ἐπ᾽ αὐτόν. 
et xvii.10,éee. 
= Matt. 
xvii. 14; 
Lu. ix. 87, 


"Καὶ ἐλθὼν πρὸς τοὺς μαθητὰς, εἶδεν ὄχλον πολὺν περὶ 14 
αὐτοὺς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς. καὶ εὐθέως πᾶς ὁ 15 
ὄχλος ἰδὼν αὐτὸν ἐξεθαμβήθη, καὶ προστρέχοντες ἠσπάζοντο 


αὐτόν. καὶ ἐπηρώτησε τοὺς γραμματεῖς, “ Τί συζητεῖτε πρὸς 16 


y Matt. 
uvii. 14; 
La. ix. 88. 


αὐτούς ;᾽" ' Kai ἀποκριθεὶς εἷς ἐκ τοῦ ὄχλου εἶπε, “ Διδάσκαλε, 17 
ἤνεγκα τὸν υἱόν μου πρός σε, ἔχοντα πνεῦμα ἄλαλον. καὶ ὅπου 18 


ἂν αὐτὸν καταλάβῃ, ῥήσσει αὐτὸν, καὶ ἀφρίζει, καὶ τρίζει τοὺς 
ὀδόντας αὐτοῦ, καὶ ξηραίνεται" καὶ εἶπον τοῖς μαθηταῖς σου, ἵνα 


αὐτὸ ἐκβάλωσι, καὶ οὐκ ἴσχυσαν." 


ὋὉ δὲ ἀποκριθεὶς αὐτῷ 19 


λέγει, “Ω γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι ; ἕως 


“πότε ἀνέξομαι ὑμῶν ; φέρετε αὐτὸν πρὸς με." "Καὶ ἤνεγκαν 20 


αὐτὸν πρὸς αὐτόν' καὶ ἰδὼν αὐτὸν, εὐθέως τὸ πνεῦμα ἐσπάραξεν 
αὐτὸν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. Καὶ ἐπηρώ- 21 
τησε τὸν πατέρα αὐτοῦ, ““Πόσος χρόνος ἐστὶν ws τοῦτο γέγονεν 
αὐτῷ ;” Ὃ δὲ εἶπε, “ Παιδιόθεν. καὶ πολλάκις αὐτὸν καὶ εἰς 22 
wip ἔβαλε καὶ εἰς ὕδατα, ἵνα ἀπολέσῃ αὐτόν' ἀλλ᾽ εἴ τι δύνα- 
«La, xvii, 6. cat, βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς." "Ὁ δὲ ᾿Ιησοῦς 93 
εἶπεν αὐτῷ, “ Τὸ, Ei δύνασαι, πίστευσαι' πάντα δυνατὰ τῷ 


7. λέγουσα is probably an interpolation. 

11. “Or: for διὰ τί; So in ver. 28. and 1 
Chron. xvii. 6. See Krebsius. Perhaps we 
are to understand, Js this what the scribes mean, 
when they say that Elias must first come? The 
disciples did not know what was meant by 
rising from the dead ; and they thought our Sa- 
viour might have alluded to Elias having just 
appeared. 

12. Our Saviour’s answer is designedly ob- 
scure. He tells them that Elias was really to 
come; but he again returns to what be had 
said in ver. 9. of the Son of man, and aske them 
to explain how it was written of the Son of man 
that he should suffer many things and be set at 
nought? If they could have understood this, 
they might have known that he was to die and 
rise again: but at present they did not; and 
our Saviour does not wait for their answer. 


18. καθὼς γέγραπται ἐπ᾽ αὐτὸν refers to ἐλή- 
λυθε. Clarke. 

18. ξηραίνεται, is wasting away. Grotius, 
Heinsius, Olearius. 

19. ἄπιστος. This shews that there was a 
want of faith in the parents of the child, which 
seems also to be implied in the words εἰ δύνα- 
σαι in ver. 23. See Matt. xvii 17. 

20. καὶ ἰδὼν αὑτόν. For the nominative ab- 
solute, see Raphel. 

23. Td, Ei δύνασαι, wlorevea:. These words 
refer to ef τι δύνασαι in ver. 22. “ Believe what 
you have expressed by εἴ τι δύνασαι, believe 
the εἰ δύνασαι, and all things are possible &c.”’ 
So Plato, Οὐδὲν γὰρ δέομαι τὸ, Ei βούλει τοῦτο, 
καὶ EY σοι δοκεῖ, ἐλέγχεσθαι. Protag. p. 551. 
Τὸ γὰρ, Εἰ βούλει, ῥηθὲν λύει πάντα φόβον. 
Piileb. p. 20. The article τὸ is used in the 
same manner in Luke i. 62; ix. 46; xxii. 2, 4, 


Κεφ. 9.) 


KATA MAPKON. 


95 


84 πιστεύοντι." Kai εὐθέως κράξας ὁ πατὴρ τοῦ παιδίου μετὰ 
δακρύων ἔλεγε, “ Πιστεύω, κύριε, βοήθεε pou τῇ ἀπιστίᾳ. 

26 ᾿Ιδὼν δὲ ὁ ᾿Ιησοῦς ὅτε ἐπισυντρέχει ὄχλος, ἐπετίμησε τῷ πνεύ- 
ματι τῷ ἀκαθάρτῳ, λέγων αὐτῷ, “To πνεῦμα τὸ ἄλαλον καὶ 
κωφὸν, ἐγὼ σοὶ ἐπιτάσσω, ἔξελθε ἐξ αὐτοῦ, καὶ μηκέτι εἰσέλθῃς 

26 εἰς αὐτόν." Kal κράξαν, καὶ πολλὰ σπαράξαν αὐτὸν, ἐξῆλθε: 

27 καὶ ἐγένετο ὡσεὶ νεκρὸς, ὥστε πολλοὺς λέγειν ὅτι ἀπέθανεν. 6 
δὲ ᾿Ιησοῦς κρατήσας αὐτὸν τῆς χειρὸς ἤγειρεν αὐτόν' καὶ ἀνέστη. 

28 Καὶ εἰσελθόντα αὐτὸν εἰς οἶκον, οἱ μαθηταὶ αὐτοῦ ἐπηρώτων ν Matt. xvii. 
αὐτὸν κατ᾽ ἰδίαν, “Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό ;”? '* 

29 Καὶ εἶπεν αὐτοῖς, “Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν, εἰ 


μὴ ἐν προσευχῇ καὶ νηστείᾳ. 


80 °KAI ἐκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς Γαλιλαίας, © Matt. 


xvi. 81: 


δι καὶ οὐκ ἤθελεν ἵνα τὶς γνῷ. ἐδίδασκε γὰρ τοὺς μαθητὰς αὐτοῦ, οἱ χει. 22; 


> Lu. ix.22,44; 


καὶ ἔλεγεν αὐτοῖς, ““Οτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς svi. $1 ; 
χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν" καὶ ἀποκτανθεὶς, τῇ "τὶν. 1. 


, ς. 8£ 2 ’ 39 
82 τρίτῃ ἡμέρᾳ ἀναστήσεται. 
βοῦντο αὐτὸν ἐπερωτῆσαι. 


Οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφο- 


88 ὁ Καὶ ἦλθεν εἰς ΚΚαπερναούμ' καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπ- ἃ Matt. 


« Eviii. 1.» 


84 ηρώτα. αὐτοὺς, “ Τί ἐν τῇ ὁδῷ πρὸς ἑαυτοὺς διελογίζεσθε ; Οἱ τὰ ix. ἴα. 
δὲ ἐσιώπων πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ, τίς “5. 3.. 
85 μείζων. “καὶ καθίσας ἐφώνησε τοὺς δώδεκα, καὶ λέγει αὐτοῖς, © x. 43; 


“ Ei τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων 


Matt. xx. 26 


86 διάκονος." ‘Kat λαβὼν παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν" tx. 16. 
£7 καὶ ἐναγκαλισάμενος αὐτὸ, εἶπεν αὐτοῖς, “εἷΟς ἐὰν dy τῶν « Matt.x.40; 


et xviii. 5; 


τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί pou, ἐμὲ δέχεται" καὶ bu ix. 48, 
ὃς ἐὰν ἐμὲ δέξηται, οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά 79}. xiii. 30, 


με." 


88 Ἀ᾿Απεκρίθη δὲ αὐτῷ ὁ ᾿Ιωάννης λέγων, “ Διδάσκαλε, εἴδομέν » La. ix. 49. 
τινα τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, ὃς οὐκ ἀκολουθεῖ 

89 ἡμῖν καὶ ἐκωλύσαμεν αὐτὸν, ὅτι οὐκ ἀκολουθεῖ ἡμῖν." ‘O δὲ 
᾿Ιησοῦς εἶπε, “Μὴ κωλύετε αὐτόν. οὐδεὶς γάρ ἐστιν, ὃς ποιήσει 


δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακολογῆσαί 


’ 


ι Matt.xii.30, 


40 με. 'ὃς γὰρ οὐκ ἔστι καθ᾽ ὑμῶν, ὑπὲρ ὑμῶν ἐστιν. “ds γὰρ ἂν wen sas, 
41 ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν τῷ ὀνόματί μου, ὅτι Χριστοῦ | Matt. 


xviii. 6; 


42 ἐστὲ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. | Kal τα. xvii-1,2. 


28, 24, 37; Acts xxii. 30; Rom. viii. 26. See 
rebsius. 
25. ὀγὼ col ἐπιτάσσωυ The word ἐγὼ is 
here very empbatical. You before obeyed not 
ay. disciples: now I myseif command you. 


28. “Or: for διὰ τί; as in ver. 11: see Raphel, 
ries has adduced many instances from Hero- 
tua. 


ace This disputing is mentioned by Luke ix. 
87. ἐπὶ τῷ ὀνόματί μου probably means at 


the mention of my name, i. e. as soon as he hears 
that he is a Christian. 

Ibid. οὐκ ἐμὲ δέχεται, receives not me only. 
Hackspanius. 

38. ᾿Απεκρίθη. This is perhaps an instance, 
where ἀποκρίνομαι is used, though the speech is 
not really an answer. 

41. This verse seems to be connected imme- 
diately with ver. 37; our Saviour’s discourse 
about the child having been interrupted by the 
question put by John. 


90 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 9, 10. 


a , 4 σι a a ᾽ ’ 
ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τῶν πιστευόντων εἰς ἐμὲ, 
καλόν ἐστιν αὐτῶ μᾶλλον, εἰ περίκειται λίθος μυλεκὸς περὶ τὸν 
, > a ‘ , ᾽ ‘vy δὰ ΤᾺ ν ΣΝ 
m Matt.v.29; τράχηλον αὐτοῦ, καὶ βέβληται εἰς τὴν θάλασσαν. ™Kai ἐὰν 43 


et xviii. 8; 


Deat. xiii, 6, σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν' καλόν σοι ἐστὶ 
κυλλὸν εἰς τὴν ζωὴν εἰσελθεῖν, ἢ τὰς δύο χεῖρας ἔχοντα ἀπελ- 


n Ena. Ixvi. 
24. 


θεῖν εἰς τὴν γέενναν, eis TO πῦρ TO ἄσβεστον, "ὅπου ὁ σκώληξ 44 
αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται. καὶ ἐὰν ὁ πούς σον 45 


σκανδαλίζη σε, ἀπόκοψον αὐτόν' καλόν ἐστί σοι εἰσελθεῖν εἰς 
τὴν ζωὴν χωλὸν, ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι eis τὴν 
γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, ὅπου ὁ σκώληξ αὐτῶν οὐ 46 
τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται. καὶ ἐὰν ὁ ὀφθαλμός σου 47 
σκανδαλίζῃ σε, ἔκβαλε αὐτόν" καλόν σοι ἐστὶ μονόφθαλμον 
εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ, ἢ δύο ὀφθαλμοὺς ἔχοντα 
βληθῆναι εἷς τὴν γέενναν τοῦ πυρὸς, ὅπου ὁ σκώληξ αὐτῶν οὐ 48 
ο Lev. 1.18, τελευτῷ, καὶ τὸ πῦρ οὐ σβέννυται. “ Πᾶς γὰρ πυρὶ ἁλισθήσε- 49 
p Matt.v.18; Tat, καὶ πᾶσα θυσία ἁλὶ ἁλισθήσεται. Ῥκαλὸν τὸ Gras: ἐὰν δὲ 50 


Lu. xiv. 84. 


4ᾳ Rom. 
xii. 18; 
Heb. xii. 14. 


τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε ; ἔχετε ἐν éav- 
τοῖς ἅλας, 4 καὶ εἰρηνεύετε ἐν ἀλλήλοις. 


' KAKEI@EN ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς ᾿Ιουδαίας, 10 


+ Matt.xix.l. διὰ τοῦ πέραν τοῦ ᾿Ιορδάνου. καὶ συμπορεύονται πάλιν ὄχλοι 
πρὸς αὐτόν καὶ ws εἰώθει, πάλιν ἐδίδασκεν αὐτούς. Kai 2 
προσελθόντες οἱ Φαρισαῖοι ἐπηρώτησαν αὐτὸν, εἰ ἔξεστιν ἀνδρὶ 
γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. ὁ δὲ ἀποκριθεὶς εἶπεν 3 


® Deat. 
xxiv. 1; 
Jer. iii. 1; 
Matt. v. 31. 


αὐτοῖς, “ Τί ὑμῖν ἐνετείλατο Μωσῆς ;” " Οἱ δὲ εἶπον, “ Μωσῆς 4 
ἐπέτρεψε βιβλίον ἀποστασίου γράψαι, καὶ ἀπολῦσαι." Καὶ 5 
3 A «9? o) 3 a ry; \ , J 
ἀποκριθεὶς. ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “ Πρὸς τὴν σκληροκαρδίαν 


tGen.i.27; ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην ‘amo δὲ ἀρχῆς κτί- 6 


et v. 2; 


Matt. xix.4, σεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς ὁ Θεός. “ἃ ἕνεκεν τούτου 7 
" Gen. ii.04; καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ 


1 Cor. vi. 16; 


Eph. v. 81. προσκολληθήσεται πρὸς THY γυναῖκα αὐτοῦ, καὶ ἔσονται ot δύο 8 

x Matt.xix.6. εἰς σάρκα μίαν.᾽ ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ μία σάρξ. " ὃ οὖν 9 
ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ ywpilérw.” Kal ἐν τῇ οἰκίᾳ 10 
πάλιν οἱ μαθηταὶ αὐτοῦ περὶ τοῦ αὐτοῦ ἐπηρώτησᾳν αὐτόν. 

y Matt.v.83; Υ καὶ λέγει αὐτοῖς, ““Os ἐὰν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ 11 


et xix. 9; 


Lu. xvi. 18; γαμήσῃ ἄλλην, μοιχᾶται ἐπ᾽ αὐτήν Kal ἐὰν γυνὴ ἀπολύσῃ τὸν 12 


1 σον. vii.10, y 


11. ἄνδρα αὐτῆς καὶ γαμηθῇ ἄλλῳ, μοιχᾶται. 


48. καλὸν --- ἤ. See Matt. xviii. 8. 

49. It seems difficult to imagine that the 
wupi in this verse is not connected with yéevvay 
τοῦ πυρὸς in ver. 47: and therefore was means 
every person who is cast into hell, Our Saviour 
says, For every such person shall be as a sacrifice 
which is salted, (Lev. ii. 13.) and then consumed 
ἐπ the fre. Le Clerc thinks that our Saviour 
used the ambiguous word nbn’. which signifies 


shall be salted, and shall be destroyed. 
59. The salt, which I have mentioned as 


used in the sacrifice, is an excellent thing: and 
it may remind you of the doctrine, which is to 
keep your minds from corruption : but if either 
of them lose their virtue, they are good for 
nothing. 

Cuap. X. 2. The article before Φαρισαῖοι is 
perhaps to be expunged. 

Ibid. ἀπολῦσαι. Matthew adds κατὰ πᾶσαν 
αἰτίαν. xix. 3. 

11. μοιχᾶται ἐπ᾽ αὐτήν, commits adultery as 


far as relates to her. There is the same con- 


struction of ἐπὶ in ix. 12. 


Κεφ. 10.] 


18 


ΚΑΤΑ ΜΑΡΚΟΝ. 


- Καὶ προσέφερον αὐτῷ παιδία, 
14 μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν. " ἰδὼν δὲ ὁ ᾿Ιησοῦς ἤγα- 
νάκτησε, καὶ εἶπεν αὐτοῖς, “"Adete τὰ παιδία ἔρχεσθαι πρός 


97 


ἵνα ἅψηται αὐτῶν οἱ δὲ : Mutt. 
xix. 13; 


a Matt. 
xviii. 8; 


με, καὶ μὴ κωλύετε αὐτά' τῶν yap τοιούτων ἐστὶν ἡ βασιλεία et xix. 14; 


15 τοῦ Θεοῦ ἀμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ δέξηται τὴν βασιλείαν 
A an 4 3 A) 9 3 > 4. 33 
16 τοῦ Θεοῦ ws παιδίον, ov μὴ εἰσέλθῃ εἰς αὐτήν. 
καλισάμενος αὐτὰ, τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτὰ, ηὐλόγει αὐτά. 
ς Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν, προσδραμὼν εἷς καὶ γονυ- 
πετήσας αὐτὸν, ἐπηρώτα αὐτὸν, “ Διδάσκαλε ἀγαθὲ, τί ποιήσω La. xviii. 18. 
18 ἵνα ζωὴν αἰώνιον κληρονομήσω ;” 


17 


1 Pet. ii. 3. 
> Kai ἐναγ- » ix. 36; 


ο Matt. 
xix. 16; 


‘O δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, 


19 “ Τί με λέγεις ἀγαθόν ; οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός. 4 τὰς « Exod. 


ἐντολὰς οἶδας, Μὴ μοιχεύσῃς" μὴ φονεύσῃς" μὴ κλέψῃς" μὴ 
ψευδομαρτυρήσῃς" μὴ ἀποστερήσῃς" τίμα τὸν πατέρα σου κα 
Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτῷ, “ Διδάσκαλε, 
41 ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός pov.” 

ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν, καὶ εἶπεν αὐτῷ, “"Ev σοι 


20 τὴν μητέρα." 


xx. 12; 
Dent. v. 16; 


Lu. xii. 33; 
et xvi. 9. 


ὑστερεῖ: ὕπαγε, ὅσα ἔχεις πώλησον, Kal δὸς τοῖς πτωχοῖς, Kal 
ἕξεις θησαυρὸν ἐν ovpave καὶ δεῦρο ἀκολούθει μοι, ἄρας τὸν 
93 σταυρόν." ‘O δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος" 


48 ἦν γὰρ ἔχων κτήματα πολλά. 


σοῦς λέγει τοῖς μαθηταῖς αὐτοῦ, “ Πῶς δυσκόλως οἱ τὰ χρή- 
24 para ἔχοντες εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελεύσονται. 


[Καὶ περιβλεψάμενος ὁ ᾽Ιη- (1οὺ 


χχχὶ. 24; 

Psal.1x11.10; 
€ Prov. xi. 28; 

Ou Matt xix.23; 


δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ ᾿Ιησοῦς La. xviii. 24; 


πάλιν ἀποκριθεὶς λέγει αὐτοῖς, “Τέκνα, πῶς δύσκολόν ἐστι τοὺς 


1 Tim. vi. 17. 


πεποιθότας ἐπὶ τοῖς χρήμασιν εἰς τὴν βασιλείαν τοῦ Θεοῦ 
δ εἰσελθεῖν. εὐκοπώτερόν ἐστι κάμηλον διὰ τῆς Τρυμαλιᾶς τῆς 
ῥαφίδος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ 


26 εἰσελθεῖν." 


Οἱ δὲ περισσῶς ἐξεπλήσσοντο, λέγοντες πρὸς 


47 ἑαυτοὺς, “ Kai τίς δύναται σωθῆναι ;” &’°E Abas δὲ αὐτοῖς ε Job χὶ!!.2; 
ἢ μ 


a Jor.xxxii.l7; 


ὁ ᾿Ιησοῦς λέγει, “ Παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾽ ov παρὰ τῷ Zach. vii. 6; 


28 Θεῷ' πάντα γὰρ δυνατά ἐστι παρὰ τῷ Θεῷ. 5" Kal ἤρξατο ὁ 
Πέτρος λέγειν αὐτῷ, “᾿Ιδοὺ, ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκο- 


La. i. 37. 

h Matt.iv.20; 
et xix. 27; 
Lu. v. 11; 


29 λουθήσαμέν cor.” ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, “’Apnv λέγω ot xviii. 28, 


15. παίδιον is probably the accusative, (see 
x. 37.) though it might be the nominative. 

17. εἷς. Tike calls him ἄρχων. xviii. 18. 

19. Mark puts the seventh commandment be- 
fore the sixth: as do Luke xviii. 20, and S. Paul 
Rom. xiii. 9. Philo Judeus names οὐ μοιχεύ- 
σεις as the first commandment of the second 
table. vol. ii. p. 207, (see note there,) 300. They 
are 80 arranged in the Vatican MS. See Vossius, 
vol vi. p. 457. Colomesius, Obs. Sacr. p. 98. 

Thid. μὴ ἀποστερήσῃς. This probably alludes 
to the tenth commandment. 

20. ἐκ νεότητός wou. According to Matthew, 
xix. 20, he was still a young man, veuvicxos. 

21. ἠγάπησεν αὑτόν. Adblanditus est ei, lau- 
davit eum ac studium quod legi servande impen- 


derat, amicisque eum super hac re verbis compel- 
lavit. L. de Dieu. He looked kindly upon him, 
as in Psalm Ixxviii. 36. “ 

Ibid. Ἕν σοι ὕστερεῖ. According to Matt. 
xix. 20. the young man had asked, τί ἔτι 
ὑστερῶ; 

26. Καὶ τίς κι τ. A. Καὶ in this place is not 
a Hebraism. See L. Bos, Elsner, Raphel αὐ ἐ. 

29. Kal γὰρ Λευῖται τρόπον τινα φυγάδες εἰσὶν 
ἕνεκα ἀρεσκείας Θεοῦ, γονεῖς καὶ τέκνα καὶ ἀδελ- 
φοὺς καὶ πᾶσαν τὴν θνητὴν συγγένειαν ἀπολελοι- 
πότες. Philo Judeus, vol. i. p. 559. He also 
speaks of the Essenes καταλιπόντες ἀδελφοὺς, 
τέκνα, γυναῖκας, γονεῖς, πολνανθρώπους σνγγε- 
νείας, φιλικὰς ἑταιρείας, τὰς πατρίδας. vol. ii, 
Ῥ. 474. 


H 


Lu. xviii. 15. 


1Cor. xiv.20; 


Matt. xix.15, 


ὶ Rom. ziii. 9. 


©°C δὲ ᾿Ιησοῦς « Matt.vi 19; 


98 ΕΥ̓ΑΓΓΕΛΙΟΝ [Κεφ. 10. 


ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ 
πατέρα, ἢ μητέρα, ἣ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς, ἕνεκεν ἐμοῦ καὶ 
τοῦ εὐαγγελίου, ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ 80 
καιρῷ τούτῳ, οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ 
τέκνα καὶ ἀγροὺς, μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ 

1 Matt. ζωὴν αἰώνιον. ' πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ oi ἔσχα- 31 


xix. 80 3 σι 33 
et xx.16; TOL πρῶτοι. 


La. xill. 80, kK "HAN δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς ᾿Ιεροσόλυμα" καὶ ἣν 32 

etix.81; προάγων αὐτοὺς ὁ ᾿Ιησοῦς, καὶ ἐθαμβοῦντο, καὶ ἀκολουθοῦντες 

et xvii. 98, ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα, ἤρξατο αὐτοῖς 

ot ax. 1. λάγειν τὰ μέλλοντα αὐτῷ συμβαίνειν" “'"Ore ἰδοὺ, ἀναβαίνο- 83 

οἱ xvii. 81; μεν εἰς 'Ιεροσόλυμα, καὶ 6 vids τοῦ ἀνθρώπου παραδοθήσεται 

ι Joh. xviii, τοῖς ἀρχιερεῦσι καὶ τοῖς γραμματεῦσι, καὶ κατακρινοῦσιν αὐτὸν 

a θανάτῳ, καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσι, καὶ ἐμπαίξουσιν 34 
αὐτῷ, καὶ μαστυγώσουσιν αὐτὸν, καὶ ἐμπτύσουσιν αὐτῷ, καὶ 
ἀποκτενοῦσιν αὐτόν" καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. 

= Matt.xx. ™ Kal προσπορεύονται αὐτῷ ᾿Ιάκωβος καὶ ᾿Ιωάννης οἱ υἱοὶ 35 

ve Ζεβεδαίου λέγοντες, “Διδάσκαλε, θέλομεν iva ὃ ἐὰν αἰτήσωμεν, 
ποιήσῃς ἡμῖν. ‘O δὲ εἶπεν αὐτοῖς, “Ti θέλετε ποιῆσαί με 36 
ὑμῖν ;" Οἱ δὲ εἶπον αὐτῷ, “ Δὸς ἡμῖν, ἵνα εἷς ἐκ δεξιῶν σου καὶ 37 

a Mutt εἷς ἐξ εὐωνύμων σου καθίσωμεν ἐν τῇ δόξῃ σου. "Ὁ δὲ "In- 88 

La. xi. 50. σοῦς εἶπεν αὐτοῖς, ““ Οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ 
ποτήριον ὃ ἐγὼ πίνω, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπ- 
τισθῆναι ;᾽ Οἱ δὲ εἶπον αὐτῷ, ““Δυνάμεθα.᾽ ‘O δὲ ᾿Ιησοῦς 39 
εἶπεν αὐτοῖς, “ Τὸ μὲν ποτήριον ὃ ὀγὼ πίνω, πίεσθε: καὶ τὸ 

ὁ Μειίχαν. βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε: ° τὸ δὲ καθίσαι 40 

ie ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων μου, οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ, 

» Matt.xx. οἷς ἡτοίμασται." Ρ Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν 41 

sy Mer. περὶ IaxwBov καὶ ᾿Ιωάννου. 4 ὁ δὲ ᾿Ιησοῦς προσκαλεσάμενος 42 

χα. 38 αὐτοὺς, λέγει αὐτοῖς, “ Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν 
ἐθνῶν κατακυριεύουσιν αὐτῶν" καὶ οἱ μεγάλοι αὐτῶν κατεξου- 

εἶα 86: σιάξουσιν αὐτῶν. οὐκ οὕτω δὲ ἔσται ἐν ὑμῖν" ἀλλ᾽ ὃς ἐὰν θέλῃ 48 

e Job.xiii.1d; γενέσθας μέγας ἐν ὑμῖν, ἔσται διάκονος ὑμῶν" * καὶ ὃς ἂν θέλῃ 44 

τον την ὑμῶν γενέσθαι πρῶτος, ἔσται πάντων δοῦλος" " καὶ γὰρ ὁ υἱὸς 45 

Οὐ, 1.14; τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ 

Tit. ii. 14. δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν." 

χα 30, *Kal ἔρχονται εἰς “Ιεριχώ' καὶ ἐκπορενομένου αὐτοῦ ἀπὸ 46 

La. xviii. 85. ᾿“χεριχὼ, καὶ τῶν μαθητῶν αὐτοῦ, καὶ ὄχλου ἱκανοῦ, υἱὸς Τι- 


x 


30. ἑκατονταπλασίονα. What is infinitely 85. According to Matthew, xx. 20, their 
more valuable, viz. spiritual blessings. mother came with them. 
Ibid. Most MSS. read καὶ πατέρας καὶ μητέ- 87. ἐν τῇ δόξῃς. They evidently alluded toa 
: state of earthly glory, which they expected 
31. In this place, πρῶτοι and ἔσχατοι seem Jesus to assume. 
to allude to the worldly condition, as in ix. 85: 46. Matthew mentions two blind men, xx. 
those who were accounted first in this world, 30; and Luke says that Jesus was approaching 
will be found last in the world to come. Jericho, xviii. 35. 


Κεφ. 10, 11.] KATA MAPKON. 99 


paiov Βαρτίμαιος ὁ τυφλὸς ἐκάθητο παρὰ τὴν ὁδὸν προσαι- 
47 τῶν. καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζωραῖός ἐστιν, ἤρξατο κράζειν 
48 καὶ λέγειν, “‘O υἱὸς Δαβὶδ, ᾿Ιησοῦ, ἐλέησόν με." Kai ἐπετί- 
pov αὐτῷ πολλοὶ, ἵνα σιωπήσῃ" ὁ δὲ πολλῷ μᾶλλον ἔκραζεν, 
49. “γιὲ Δαβὶδ, ἐλέησόν pe.” Kat στὰς ὁ ᾿Ιησοῦς εἶπεν αὐτὸν 
φωνηθῆναι' καὶ φωνοῦσι τὸν τυφλὸν, λέγοντες αὐτῷ, ““ Θάρσει 
80 ὄγειραε, φωνεῖ ce.” ὋὉ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ, ἀνα- 
δ1 στὰς ἦλθε πρὸς τὸν ᾿Ιησοῦν' καὶ ἀποκριθεὶς λέγει αὐτῷ ὁ ᾽Ιη- 
σοῦς, “Tl θέλεις ποιήσω col;” ὋὉ δὲ τυφλὸς εἶπεν αὐτῷ, 
$2 “ἹΡαββονὶ, ἵνα ἀναβλέψω." "Ο δὲ ᾿]Ιησοῦς εἶπεν αὐτῷ, «v.14; 
“"Traye ἡ πίστις σου σέσωκέ σε." Kal εὐθέως ἀνέβλεψε, ene ee 
καὶ ἠκολούθει τῷ ᾿Ιησοῦ ἐν τῇ ὁδῷ. 
ll *KAI ὅτε ἐγγίζουσιν εἰς ‘Iepovcadnp, εἰς Βηθφαγὴ καὶ « Mott.xxi.1: 
Βηθανίαν πρὸς τὸ ὅρος τῶν ᾿Ελαιῶν, ἀποστέλλει δύο τῶν Be AIS 50s 
@ μαθητῶν αὐτοῦ," καὶ λέγει αὐτοῖς, “Ὑπάγετε εἰς τὴν κώμην 
τὴν κατέναντι ὑμῶν" καὶ εὐθέως εἰσπορευόμενοι εἰς αὐτὴν, 
εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν οὐδεὶς ἀνθρώπων κεκάθικε: 
8 λύσαντες αὐτὸν ἀγώγετε. καὶ ἐάν τις ὑμῖν εἴπη, Τί ποιεῖτε 
τοῦτο; εἴπατε, Ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει' καὶ εὐθέως 
4 αὐτὸν ἀποστελεῖ ὧδε. ᾿Απῆλθον δὲ, καὶ εὗρον τὸν πῶλον 
δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν 
δ αὐτόν. καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, “ Τί ποιεῖτε 
8 λύοντες τὸν πῶλον ;” Οἱ δὲ εἶπον αὐτοῖς καθὼς ἐνετείλατο 6 
7 Ιησοῦς" καὶ ἀφῆκαν αὐτούς. καὶ ἤγαγον τὸν πῶλον πρὸς τὸν ν Job.xii.14; 
᾿Ιησοῦν, καὶ ἐπέβαλον αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπ᾽ lat a 
8 αὐτῷ. πολλοὶ δὲ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν" ἄλλοι 
δὲ στοιβάδας ἔκοπτον ἐκ τῶν δένδρων, καὶ ἐστρώννυον εἰς τὴν 
9 ὁδόν. "καὶ οἱ προάγοντες καὶ oi ἀκολουθοῦντες ἔκραξον λέγοντες, » Peal. cxvill. 
10 “᾿Ὥσαννά" εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. εὐλο- wis eat.9; 
γημένη ἡ ἐρχομένη βασιλεία ἐν ὀνόματι Κυρίου, τοῦ martpos * =i. 89. 
1 ἡμῶν AaBld Ωσαννὰ ἐν τοῖς ὑψίστοις." Καὶ εἰσῆλθεν εἰς 
ἹΙεροσόλυμα ὁ ᾿Ιησοῦς, καὶ εἰς τὸ ἱερόν καὶ περιβλέψαμενος 
πάντα, ὀψίας ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς Βηθανίαν μετὰ 
τῶν δώδεκα. 
12 Καὶ τῇ ἐπαύριον, ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας, ἐπεί- . Matt, καὶ, 
18 νασε' καὶ ἰδὼν συκῆν μακρόθεν, ἔχουσαν φύλλα, ἦλθεν εἰ ἄρα 
εὑρήσει τὶ ἐν αὐτῇ καὶ ἐλθὼν ἐπ᾽ αὐτὴν, οὐδὲν εὗρεν εἰ μὴ 


Cuap. XI. 1. πρὸς τὸ ὄρος τῶν ᾿Ἐλαιῶν. 8. στοιβάδας seems to mean branches of trees 
In the direction of, or journeying toward, the thick with leaves. 
mount of Olives, for Bethany was fifteen stadia 10. βασιλεία and τοῦ πατρὸς ἡμῶν Δαβὶδ are 
from the city, (John xi. 18.) and the mount of connected together. 
Olives five or six stadia. Josephus, Antiq. xx. 12. τῇ éwavplov. Tuesday morning. 


6. De Bel. Jud. v. 2. 8. 13. μακρόθεν. He saw it at some distance 
8. ἀποστελεῖ. The reading seems to be off: the tree itself was by the way-side. Matt. 
ἀποστέλλει. xxi. 19. 


4 Most MSS. read πῶλον without the article. 
H 2 


100 


ETAITEAION 


[Κεφ. 11. 


φύλλα: οὐ γὰρ ἦν καιρὸς σύκων. καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν 14 


b Matt. 
zxi. 12; 
Lu. xix. 45; 
Joh. ii. 14. 


αὐτῇ, “Μηκέτι ἐκ σοῦ εἰς τὸν αἰῶνα μηδεὶς καρπὸν φάγοι.᾽ καὶ 
ἤκουον οἱ μαθηταὶ αὐτοῦ. ὃ Καὶ ἔρχονται εἰς ᾿Ιεροσόλυμα" καὶ 18 
> ‘ e? σι > \ oe \ 3 [4 \ [οὶ 
εἰσελθὼν ὁ ᾿Ιησοῦς εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦν- 
tas καὶ ἀγοράζοντας ἐν τῷ ἱερῷ" καὶ τὰς τραπέζας τῶν κολλυ- 


βιστῶν, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατ- 
ἐστρεψε" καὶ οὐκ ἤφιεν ἵνα τὶς διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ. 16 


61 Reg. 
viii. 29; 
Esai. lvi. 7; 
Jer. vii. 11. 
ἃ Joh. vii. 19. 


ο καὶ ἐδίδασκε, λέγων αὐτοῖς, “ Ov γέγραπται, “Ὅτι ὁ οἶκός μου, 17 
οἶκος προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν ;᾽ ὑμεῖς δὲ ἐποιή- 
σατε αὐτὸν σπήλαιον λῃστῶν." “Καὶ ἤκουσαν οἱ γραμματεῖς καὶ 18 
οἱ ἀρχιερεῖς, καὶ ἐξήτουν πῶς αὐτὸν ἀπολέσουσιν' ἐφοβοῦντο γὰρ 


αὐτὸν, ὅτι πᾶς ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ. 


© Matt. xxi. 


Καὶ Gre ὀψὲ ἐγένετο, ἐξεπορεύετο ἔξω τῆς πόλεως. “ Καὶ 19 
πρωὶ παραπορευόμενοι, εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν. 7° 


καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ, “ ‘Papi, ἴδε, ἡ συκῆ ἣν 21 


κατηράσω ἐξήρανται." 


f Matt. 
xvii. 20; 
ot xxi. 21; 


Καὶ ἀποκριθεὶς ὁ ᾿Ι]ησοῦς λέγει αὐτοῖς, 22 
“Ἔχετε πίστιν Θεοῦ. ' ἀμὴν γὰρ λέγω ὑμῖν, ὅτι ὃς ἂν εἴπῃ τῷ 23 
ὄρει τούτῳ, "Άρθητι, καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ δια- 


La. xvii. 6, κριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύσῃ ὅτι ἃ λέγει γίνεται, 
a Matt.vii.7; ἔσται αὐτῷ ὃ ἐὰν εἴπη. 8 διὰ τοῦτο λέγω ὑμῖν, Πάντα ὅσα ἂν 34 
μιν, 


et xxi. 22; 
La. xi. 9; 


προσευχόμενοι αἰτεῖσθε, πιστεύετε ὅτι λαμβάνετε, καὶ ἔσται 


Joh. xiv. 18; ὑμῖν, ™ Καὶ ὅταν στήκητε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε 2 


οἱ xv. 7; 
et xvi. 23; 
Jac. i. 5, 6; 


κατά Twos ἵνα καὶ ὃ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν 


1208. i 23; τὰ παραπτώματα ὑμῶν. εἰ δὲ ὑμεῖς οὐκ ἀφίετε, οὐδὲ ὁ πατὴρ 26 


οἱ ν. 14. 

b Matt.vi.14; 
Eph. iv. 38; 
Col. iii. 18; 


ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει Ta παραπτώματα ὑμῶν. 
'KAI ἔρχονται πάλιν εἰς ἱΙεροσόλυμα' καὶ ἐν τῷ ἱερῷ περι- 27 


Reel. xxvii. πατοῦντος αὐτοῦ, ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οὗ γραμ- 


xxi. 23; 
La. xx. 1. 


ματεῖς καὶ οἱ πρεσβύτεροι, "καὶ λέγουσιν αὐτῷ, “Ev ποίᾳ 98 
᾽ Le a ’ A 3 ’ , Μ 
ἐξουσίᾳ ταῦτα ποιεῖς ; καὶ τίς σοι τὴν ἐξουσίαν ταύτην ἔδωκεν, 


κ Ἐχοά 14; va ταῦτα ποιῇς ;᾽ ἋὋ δὲ ᾿Ιησοῦς ἀποκριθεὶς εἶπεν αὐτοῖς, 29 


Act. iv. 7. 


“᾿Ἐπερωτήσω ὑμᾶς κἀγὼ ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ 
ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 


ἐξ οὐρανοῦ ἦν, ἢ ἐξ ἀνθρώπων ; ἀποκρίθητέ por.” 


Τὸ βάπτισμα Iwavvov, 30 


Kal ἔλογί- 31 


ζοντο πρὸς ἑαυτοὺς, λέγοντες, ““᾿Εὰν εἴπωμεν, EE οὐρανοῦ, 


1 vi. 20; 


ἐρεῖ, Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ ; ᾿ἀλλ᾽ ἐὰν εἴπωμεν, ᾿Εξ 32 


Matt οὐδ 250) patra,” ἐφοβοῦντο τὸν Nady ἅπαντες yap εἶχον τὸν ᾿Ιωάν»- 


18. οὐ γὰρ ἦν καιρὸς σύκων. Why then di 
he expect to find any? Καιρὸς may mean th 
time of gathering figs, as in xii. 2; Matt. xxi. 
34; Luke xx. 10; and γὰρ may connect these 
words, not with the last sentence, but the last 
but one, εἰ ἄρα εὑρήσει τὶ ἐν αὐτῇ, as in xvi. 3, 
4. The meaning then would be, “ Jesus thought 
that there might be figs on the tree, (though 
perhaps not quite ripe,) for the time of gather- 
ing them was not yet come.”” Kidder, Demonst. 
p. 100. 


14. ἀποκριθείς. See Matt. iii. 15. 

18. ἐφοβοῦντο γάρ. The particle yap conveys 
the reason why they found it difficult to kill 
him, and were obliged to consult about the 
means. Compare Luke xix. 48; xxii. 2. 

20. xpwt, on Wednesday morning. 

22. πίστιν Θεοῦ, i.e. ἐν Θεῷ. See Luke vi. 
12; Rom. iii. 22, 26; Gal. 11, 16, 20. 

82. Nearly all the MSS. omit ἐὰν before 
εἴπωμεν. 


Κεφ. 11, 12.] KATA MAPKON. 101 


33 νην, ὅτι ὄντως προφήτης ἦν. καὶ ἀποκριθέντες λέγουσι τῷ 
᾿Ιησοῦ, “ Οὐκ οἴδαμεν." Καὶ ὁ Ιησοῦς ἀποκριθεὶς λέγει αὐτοῖς, 
“« Οὐδὲ ἐγὼ λέγω ὑμῖν, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ." 
12 ™KAI ἤρξατο αὐτοῖς ἐν παραβολαῖς λέγειν, “᾿Αμπελῶνα ἐφύ- = Matt. 


τευσεν ἄνθρωπος, καὶ περιέθηκε φραγμὸν, καὶ ὥρυξεν ὑπολήνιον, te ae Ἢ 


3 ’ , \ , 2 \ a ’ “ Paal.ixxx. 8; 
καὶ φκοδόμησε πύργον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδή- psy. 1; 
2 μησε. καὶ ἀπέστειλε πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα Jer. ii. 31. 
8 παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος. οἱ δὲ 
’ > N wv 8 3 ’ ’ 4 > 
4 λαβόντες αὐτὸν ἔδειραν, καὶ ἀπέστειλαν κενόν" καὶ πάλιν ἀπ- 
ἐστείλε πρὸς αὐτοὺς ἄλλον δοῦλον: κἀκεῖνον λιθοβολήσαντες 
δ ἐκεφαλαίωσαν, καὶ ἀπέστειλαν ἠτιμωμένον. καὶ πάλιν ἄλλον 
ἀπέστειλε" κἀκεῖνον ἀπέκτειναν" καὶ πολλοὺς ἄλλους, τοὺς μὲν 
8 δέροντες, τοὺς δὲ ἀποκτείνοντες. ἔτι οὖν ἕνα υἱὸν ἔχων ἀγαπητὸν 
αὐτοῦ, ἀπέστειλε καὶ αὐτὸν πρὸς αὐτοὺς ἔσχατον, λέγων, Οτι 
7 ἐντραπήσονται τὸν υἱόν pov. "ἐκεῖνοι δὲ οἱ γεωργοὶ εἶπον πρὸς » Peal. ii. 1; 
ς . Ὁ Sréc ἐ e ἢ . Sed ᾽ , Matt.xxvi.8 ; 
ἑαυτοὺς, “Ort οὗτός ἐστιν ὁ κληρονόμος" δεῦτε, ἀποκτείνωμεν Jo. i 53, 
8 αὐτὸν, καὶ ἡμῶν ἔσται ἡ κληρονομία. καὶ λαβόντες αὐτὸν ἀπ- 
9 ἔκτειναν, καὶ ἐξέβαλον ἔξω τοῦ ἀμπελῶνος. τί οὖν ποιήσει ὁ 
4 a 9 la) > ’ 3 , A Q 
κύριος τοῦ ἀμπελῶνος ; ἐλεύσεται Kal ἀπολέσει τοὺς γεωργοὺς, 
10 καὶ δῶσει τὸν ἀμπελῶνα ἄλλοις. “οὐδὲ τὴν γραφὴν ταύτην ἀν-- o Peal.exviil. 
le) 23. . 
ἔγνωτε ; “Λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγε- cia, 
11 νήθη eis κεφαλὴν γωνίας. παρὰ Κυρίου ἐγένετο αὕτη" καὶ ἔστι, Matt καὶ 48, 
12 θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν." " 


Καὶ ἐζήτουν αὐτὸν κρατῆσαι, Δεῖ το τι: 
πι. ix. 38 
καὶ ἐφοβήθησαν τὸν ὄχλον" ἔγνωσαν yap ὅτι πρὸς αὐτοὺς τὴν 1 Pet. ii. 7. 


παραβολὴν εἶπε' καὶ ἀφέντες αὐτὸν, ἀπῆλθον. . 
13? Kad ἀποστέλλουσι πρὸς αὐτὸν τινὰς τῶν Φαρισαίων καὶ τῶν P Matt. 


14 Ηρωδιανῶν, ἵνα αὐτὸν ἀγρεύσωσι λόγῳ. οἱ δὲ ἐλθόντες λέγου- a 30. 
σιν αὐτῷ, “Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ οὐ μέλει σοι 
περὶ οὐδενός: οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ᾽ ἐπ᾽ 
ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις. ἔξεστι κῆνσον Καίσαρι 

15 δοῦναι ἢ οὔ ; δῶμεν, ἢ μὴ δῶμεν ;” ‘O δὲ εἰδὼς αὐτῶν τὴν ὑπό- 
κρισιν, εἶπεν αὐτοῖς, “ Τί με πειράζετε ; φέρετέ μοι δηνάριον, 

16 ἵνα ἴδω." Οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς, ““ Τίνος ἡ εἰκὼν 

17 αὕτη καὶ ἡ ἐπυγραφή ;᾽ Οἱ δὲ εἶπον αὐτῷ, “ Καίσαρος." « Καὶ 4 Mate. 


xxii. 21; 


ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “᾿Απόδοτε τὰ Καίσαρος Rom. siii. 7. 
Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Kal ἐθαύμασαν én’ 


αὐτῷ. ΕἾΝ 
18 ᾿Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτὸν, οἵτινες λέγουσιν ἀνά- xxi. 28 ἤν 
19 στασιν μὴ εἶναι" καὶ ἐπηρώτησαν αὐτὸν, λέγοντες, ““ "Διδάσκαλε, Act. xxiii. 8, 


5 Deut. xxv. 


Μωσῆς ἔγραψεν ἡμῖν, ὅτι ἐάν Twos ἀδελφὸς ἀποθάνῃ, καὶ κατα- 5, 6 


σμαρ. XII. 1. παραβολαῖς. Mark and _ understood it to mean, they summed up all their 
Luke only mention one parable: Matthew adds violence : L. de Dieu also renders it breviter ege- 
two others, xxi. 28; xxi. 1, runt. Alberti thinks it may mean, they beat 
4. ἐκεφαλαίωσαν. It is generally translated, him with sticks. 
they wounded him in the head : but Theophylact 14.-éx’ dAnGelas. Really, indecd. Palairet. 


102 ΕΥ̓ΑΓΓΈΛΙΟΝ 


λέίπῃ γυναῖκα, καὶ τέκνα μὴ ἀφῇ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν 
γυναῖκα αὐτοῦ, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. ἑπτὰ 20 
ἀδελφοὶ ἧσαν" καὶ ὁ πρῶτος ἔλαβε γυναῖκα, καὶ ἀποθνήσκων 
οὐκ ἀφῆκε σπέρμα: καὶ ὁ δεύτερος ἔλαβεν αὐτὴν, καὶ ἀπέθανε, 21 
καὶ οὐδὲ αὐτὸς ἀφῆκε σπέρμα: καὶ ὁ τρίτος ὡσαύτως" καὶ ἔλα- 22 
βον αὐτὴν οἱ ἑπτὰ, καὶ οὐκ ἀφῆκαν σπέρμα. ἐσχάτη πάντων 
ἀπέθανε καὶ ἡ γυνή. ἐν τῇ οὖν ἀναστάσει, ὅταν ἀναστῶσι, τίνος 23 
αὐτῶν ἔσται γυνή ; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα." Ka) 24 
ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “ Ov διὰ τοῦτο πλανᾶσθε, μὴ 
εἰδότες τὰς γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ ; 'ὅταν γὰρ ἐκ 25 


[Κεφ. 12. 


Μείζων τούτων ἄλλη ἐντολὴ οὐκ 
Καὶ εἶπεν αὐτῷ ὁ γραμματεὺς, “ Καλῶς, διδάσκαλε, ἐπ᾽ 32 


¢ Matt. 
Lise 35, νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν, οὔτε γαμίσκονται, ἀλλ᾽ εἰσὶν 
a a \ A a Ψ ? ΄ 
« Exod.iii.6; ὡς ἄγγέλοι οἱ ἐν τοῖς οὐρανοῖς. “dept δὲ τῶν νεκρῶν, ὅτι ἐγεί- 26 
Matt. xxii. a , , 3 a , e 
3335 povrat, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Movews, ἐπὶ τῆς βάτου, ὡς 
Heb. xi. 16. εἶπεν αὐτῷ ὁ Θεὸς λέγων, “᾿Εγὼ ὁ Θεὸς ᾿Αβραὰμ, καὶ ὁ Θεὸς 
Ἰσαὰκ, καὶ ὁ Θεὸς ᾿Ιακώβ ;’? οὐκ ἔστιν ὁ Θεὸς νεκρῶν, ἀλλὰ 27 
Θεὸς ζώντων" ὑμεῖς οὖν πολὺ πλανᾶσθε." 
“A ’ 9 a 9 “A 
= Matt. *Kal προσελθὼν els τῶν γραμματέων, ἀκούσας αὐτῶν συζη- 28 
xxii. 84: , IAN Ψ a > OA 9 , ’ , > 
Lax. 25, Τούντων, εἰδὼς OTL καλῶς αὐτοῖς ἀπεκρίθη, ἐπηρώτησεν αὐτὸν, 
na ’ € 9 “a 
y Ὅσαι. νἱ. 4; © Ποία ἐστὶ πρώτη πασῶν ἐντολή ;” 1°O δὲ ᾿Ιησοῦς ἀπεκρίθη 29 
et 1 ° a , la! ~ “” ν 4 ει 
Lu. x. 37. αὐτῷ, ““ΟὍτι πρώτη πασῶν τῶν ἐντολῶν, : Axove, Ἰσραήλ 
Κύριος ὁ Θεὸς ἡμῶν, Κύριος εἷς ἐστι. καὶ ἀγαπήσεις Κύριον 30 
“~ ’ \ 3 a σε 
τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας cou, καὶ ἐξ ὅλης τῆς ψυχῆς 
“ a > ’ 
σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου» 
. ἴων. xix. αὕτη πρώτη ἐντολή. "καὶ δευτέρα ὁμοία αὕτη, “ ᾿Α4 γαπήσεις τὸν 31 
τς πλησίον σου ὡς σεαυτόν." 
Lu. x. 27: » 
7: ὄστι. 
Rom. ziii. 9; ; 3 ‘ αἱ a A 
Gal. τ. 14: ἀληθείας εἶπας, ὅτι εἷς ἐστι Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν 
.ς B.S A A A 
” αὐτοῦ. Kal τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης 83 
τῆς συνέσεως, καὶ ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς ἰσχύος, 
. a Ἁ “- ξ΄ ~ 
kal TO ἀγαπᾶν τὸν πλησίον ὡς ἑαντὸν, πλεῖόν ἐστι πάντων τῶν 
ὁλοκαντωμάτων καὶ τῶν θυσιῶν.᾽ Καὶ ὁ ᾿Ιησοῦς ἰδὼν αὐτὸν ὅτι 34 
νουνεχῶς ἀπεκρίθη, εἶπεν αὐτῷ, “ Ov μακρὰν εἶ ἀπὸ τῆς βασι- 
a “ ’ δὶ σι 
. Bate λείας τοῦ Θεοῦ. Kat οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι. 
i. 4 φ ro ne A A 
ἴα. κα. "Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς ἔλεγε, διδάσκων ἐν τῷ ἱερῷ, “Πῶς 85 
» Paal.ex.15 λέγουσιν οἱ γραμματεῖς, ὅτι ὁ Χριστὸς υἱός ἐστι Δαβίδ ; "αὐτὸς 36 
Act. ii. 34; δ a U a es ‘Lu? @ , a 
1 Cor. xv. 25; γὰρ Δαβὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ, ‘ Εἶπεν ὁ Κύριος τῷ 
eb. i. 13; 
et x. 13. 


κυρίω μου, Κάθου ἐκ δεξιῶν pov, ἕως dv θῶ τοὺς ἐχθρούς σου 


24. διὰ τοῦτο perhaps refers to μὴ εἰδότες. 
Is not this the cause of your error, that you do 
not know &c. 

26. ἐπὶ τῆς Bdrov. This has been thought 
to mean, the chapter or section of the bush. 
See Luke xx. 37; Rom. xi. 2. and note at 
Mark ii. 26. See Jablonski Pref. ad Bibl. Heb. 
Wolfius thinks it may mean simply, cum apud 
rubum esset, as ὀπὶ is used in Acts xxiv. 20. 

28. εἷς τῶν γραμματέων. Matthew calls him 


ψομικός. xxii. 85. 

Ibid. πασῶν. 
πάντων. 

29. Κύριος κ. τ. Δ. Jehovah is our God, Je- 
hovah is one. Vitringa, Archisynag. p. 130. 

32. @eds is probably an interpolation. 

34. μακρὰν, i. 6. κατὰ μακρὰν ὅδόν. Bos, De 
ENips. p. 339. Our Saviour meant, that he was 
not far from that frame of mind, which fitted 
him to receive the gospel. 


The true reading seems to be 


Κεφ. 12, 1. 


2 ὑποπόδιον τῶν ποδῶν σου." 


KATA MAPKON. 


103 


Αὐτὸς οὖν Δαβὶδ λέγει αὐτὸν 


κύριον" καὶ πόθεν υἱὸς αὐτοῦ ἐστι ;” Καὶ ὁ πολὺς ὄχλος ἤκουεν 


> Aa @e€Q/s 
αὑτοῦ NOEWS. 


88 “ Καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, “ Βλέπετε ἀπὸ τῶν « Matt. 


xxiii. 3, ἄο. :. 


γραμματέων, τῶν θελόντων ἐν στολαῖς περιπατεῖν, καὶ ἀσπασ- τα. xi. 43; 
89 μοὺς ἐν ταῖς ἀγοραῖς, καὶ πρωτοκαθεδρίας ἐν ταῖς συνωγωγαῖς, “ ™* 4 5 


40 καὶ πρωτοκλεσίας ἐν τοῖς δείπνοις" 


do¢ κατεσθίοντες τὰς οἰκίας ¢ Matt, 
xxiii. 18; 


τῶν χηρῶν, Kat προφάσει μακρὰ προσευχόμενοι" οὗτοι λήψον- Lu. xx. 47. 


ται περισσότερον κρίμα." 


41 “ Καὶ καθίσας ὁ ᾿Ιησοῦς κατέναντι τοῦ γαζοφυλακίου, ἐθεώρει “ Le. xxi τ 


πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ 


Reg. xii. 9. 


42 πλούσιοι ἔβαλλον πολλά: Kai ἐλθοῦσα pia χήρα πτωχὴ ἔβαλε 

40 λεπτὰ δύο, ὅ ἐστι κοδράντης. ‘xal προσκαλεσάμενος τοὺς μαθη- { 3 Cor. vill 
τὰς αὐτοῦ, λέγει αὐτοῖς, ““᾿Αμὴν λέγω ὑμῖν, ὅτι ἡ χήρα αὕτη ἡ δὰ 
πτωχὴ πλεῖον πάντων βέβληκε τῶν βαλόντων εἰς τὸ γαζοφυ- 

44 λάκιον. πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον" αὕτη 
δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν 


[4 > A_ yy 


13 


8KAI ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ, λέγει αὐτῷ εἷς τῶν ε Matt. 


iv. 1; 


μαθητῶν αὐτοῦ, “ Διδάσκαλε, ἴδε, ποταποὶ λίθοι καὶ ποταπαὶ ἴα. καὶ 5. 
2 οἰκοδομαί. ὃ Καὶ ὁ ᾿Ιησοῦς ἀποκριθεὶς εἶπεν αὐτῷ, ““ Βλέπεις "τ Reg. 


7,8 


ταύτας Tas μεγάλας οἰκοδομάς ; οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθῳ, Mick ii. χα, 
8 ὃς οὐ μὴ καταλυθῇ." 'αὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τῶν 15: ἴα. 44 


i Matt 


᾿Ελαιῶν κατέναντι τοῦ ἱεροῦ, ἐπηρώτων αὐτὸν κατ᾽ ἰδίαν Πέτρος xxiv. 8; 
4 καὶ ᾿Ιάκωβος καὶ ᾿Ιωάννης καὶ ᾿Ανδρέας, “κ Εἰπὲ ἡμῖν, πότε bY 5.7. 
ταῦτα ἔσται ; καὶ τί τὸ σημεῖον, ὅταν μέλλῃ πάντα ταῦτα συν- 


5 τελεῖσθαε ;᾽ 


k Act. i. 6. 


"Ὁ δὲ ᾿Ιησοῦς ἀποκριθεὶς αὐτοῖς ἤρξατο λέγειν, 1 Jer. xxix 8; 


Matt.xxiv.4; 


8 “ Βλέπετε μή τις ὑμᾶς πλανήσῃ. "πολλοὶ yap ἐλεύσονται ἐπὶ Lo. xxi. 8; 


» Eph. v. 6; 


τῷ ὀνόματί μου, λέγοντες, Ore ἐγώ εἰμι καὶ πολλοὺς πλανή- ohh a2, 8; 


7 σουσιν. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς 


\ 
πολέμων, μὴ 1 Job. iv. 1. 


, ™ Jer.xiv.l4; 


8 θροεῖσθε' Sei γὰρ γενέσθαι. GAN οὔπω τὸ τέλος. "᾿Εγερθή- οἱ xxii. 21. 
σεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν᾽ καὶ " Ἐπ. xix 2. 


87. ὃ πολὺς ὄχλος, the greater part of the 
crowd. 

40. οἱ κατεσθίοντες instead of τῶν κατεσθι- 
ὄντων. So Herodotus, Λακεδαιμονίων φαμένων 
εἶναι ἀνάθημα᾽ οὐκ ὀρθῶς λέγοντες. See Raphel. 
Grotius would begin a new sentence, They that 
devour, δίς. these shall receive greater damnation. 

41. γαζοφνλακίον. There were thirteen boxes 
to receive this money in the court of the women, 
See Reland, De Spol. Templ. c. xii. 

42. λεπτὰ 300. The Talmud speaks of two 
prataks, ΓΟ.» being equal to a quadrans. 
The prutah was the smallest Jewish coin. 
Compare Matt. v. 26; Luke xii. 59. 

Cuap. XIII. 1. Josephus speaks of stones 
in the building forty cubits long. De Bel. Jud. 
νυ. 5. 1. Those of the foundations were twenty- 


five cubits long, twelve broad, and eight high. 
Antig. xv. 11. 8. Titus tried in vain for six 
days to batter the walls of the temple: ἀλλὰ 
καὶ ταύτης καὶ τῶν ἄλλων τὸ μέγεθος καὶ ἡ ἂρ- 
μονία τῶν λίθων ἦν ἀμείνων. De Bel. Jud. vi. 4. 
1. Itis said that the eastern portico towards 
the mount of Olives was part of Solomon’s ori- 
ginal building. See 1 Kings v. 17. 

2. After this verse the Cambridge MS. reads 
καὶ διὰ τριῶν ἡμερῶν ἄλλος ἀναστήσεται ἄνεν 
χειρῶν. Cyprian also has the same reading, 
Testim. i. 15: but it waa probably inserted to 
account for what is said in xiv. 58. See Matt. 
xxvi. 61. 

3. els τὸ ὕρος towards or facing the mount. 
See xi. 1. 


ὁ Matt. x. 
17, 18; 
οἱ xxiv. 9; 


104 ETATTEAION [Κεφ. 13. 


ἔσονται σεισμοὶ κατὰ τόπους, καὶ ἔσονται λιμοὶ καὶ ταραχαί. 
οἀρχαὶ ὠδίνων ταῦτα. Βλέπετε δὲ ὑμεῖς ἑαντούς. παραδώσουσι 9 
γὰρ ὑμᾶς εἰς συνέδρια, καὶ εἰς συνωγωγὰς δαρήσεσθε, καὶ ἐπὶ 


La. xxi. 123 ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον 


Joh. xv. 19; 


et xvi. 2; 


αὐτοῖς" Ῥκαὶ εἰς πάντα τὰ ἔθνη δεῖ πρῶτον κηρυχθῆναι τὸ εὐαγ- 10 


Apoc. ii. 10. eae fide : 
» Matt. xxiv. γέλεον. «ὅταν δὲ ἀγάγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμ- 11 


14. 


νᾶτε τί λαλήσητε, μηδὲ μελετᾶτε" ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ 


q Matt. 2.19 Η “a ἊΝ ~ φ A 

Lu. xi.11; τῇ ὥρᾳ, τοῦτο λαλεῖτε" οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ 
txxi 1. “7, 

Έα, πνεῦμα τὸ ἅγιον. "παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον, 12 

xexvill. 31: καὶ πατὴρ τέκνον καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς, καὶ 
ich.vii.5,6. 


4 e Ἁ 
. Matt.x.22; θανατώσουσιν αὐτούς" "καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ 13 


οἱ xxiv. 13; 


La. xxi. 19; 


τὸ ὄνομά pou’ ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. 


Αρος.1.7,10; «ἐσοταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν ὑπὸ 14 


et iii. 10. 
t Matt. 
xxiv. 15; 
Lu. xxi. 
20, 21; 


Dan. ix. 37; 


et xii. 11. 


« Matt. 
xxiv. 28; 
La. xvii. 23 
et xxi. 8. 


Δανιὴλ τοῦ προφήτου, ἑστὸς ὅπου ov δεῖ" (ὁ ἀναγινώσκων 
νοείτω") τότε οἱ ἐν τῇ ᾿Ιουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη" ὁ δὲ ἐπὶ 15 
τοῦ δώματος, μὴ καταβάτω εἰς τὴν οἰκίαν, μηδὲ εἰσελθέτω ἀραί 
? a > 3 A. , e 3 \ 3 ‘\ @ J Ul 
τι ἐκ τῆς οἰκίας αὐτοῦ" Kal ὁ εἰς τὸν ἀγρὸν ὧν, μὴ ἐπιστρεψάτω 16 
εἰς τὰ ὀπίσω, ἄραι τὸ ἱμάτιον αὐτοῦ. οὐαὶ δὲ ταῖς ἐν γαστρὶ 17 
ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. προσ-- 18 
εὔχεσθε δὲ ἵνα μὴ γένηται ἡ φνγὴ ὑμῶν χειμῶνος. ἔσονται 19 
γὰρ αἱ ἡμέραι ἐκεῖναι θλίψις, οἵα οὐ γέγονε τοιαύτη ἀπ᾽ ἀρχῆς 
κτίσεως ἧς ἔκτισεν ὁ Θεὸς, ἕως τοῦ νῦν, καὶ οὐ μὴ γένηται. καὶ 30 
Ἁ , 3 , e ᾽ ’ n , 
εἰ μὴ Κύριος ἐκολόβωσε τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ' 
᾿ ἀλλὰ διὰ τοὺς ἐκλεκτοὺς ods ἐξελέξατο, ἐκολόβωσε τὰς ἡμέρας. 


x Deut.xiii.1; "Kal τότε ἐάν τις ὑμῖν εἴπῃ, ᾿Ιδοὺ, ὧδε ὁ Χριστὸς, ἢ ἰδοὺ ἐκεῖ, 21 
2Thess.ii.11. Ἁ ᾽ x ᾽ , ? 
y 2Pet.iii.i7, μὴ πιστεύσητε. "ἐγερθήσονται yap ψευδόχριστοι Kal ψευδο- 22 


* Esa.xiii.10; προφῆται, καὶ δώσουσι σημεῖα καὶ τέρατα, πρὸς TO ἀποπλανᾶν, 


Ezech. xxxii. 


7; Joel. 
ii. 10, 31; 
οἱ tii. 15; 
Matt. xxiv. 


8 xiv. 62; 

Dan. vii. 10 
Matt.xvi.27 
et xxiv. 30; 


Lu. xxi. 27; 


Act. i. 1); 
1 Thess. iv. 


εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς. Υὑμεῖς δὲ βλέπετε' ἰδοὺ, προ- 23 
εἰρηκα ὑμῖν πάντα. " ᾿Αλλ’ ἐν ἐκείναις ταῖς ἡμέραις, μετὰ τὴν 24 
θλίψιν ἐκείκην, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει 
τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔσονται ἐκπίπτον- 25 
᾿ τες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. * καὶ 26 
‘rote ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις 
"peta δυνάμεως πολλῆς καὶ δόξης. καὶ τότε ἀποστελεῖ τοὺς 27 
ἀγγέλους αὐτοῦ, καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν 


16; 1 Thess. Τεσσάρων ἀνέμων, ἀπ᾽ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ. 


4.10; 
Apoc. |. 7. 
b Matt. 
xxiv. 32; 
La. xxi. 29. 
c Mutt. 
uxiv. 34; 


«b’Amo δὲ τῆς συκῆς μάθετε THY παραβολήν: ὅταν αὐτῆς 28 
ἤδη ὁ κλάδος ἁπαλὸς γένηται, καὶ ἐκφυῇ τὰ φύλλα, γινώσκετε 
ὅτι ἐγγὺς τὸ θέρος ἐστίν" οὕτω καὶ ὑμεῖς, ὅταν ταῦτα ἴδητε γινό- 29 
μενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. “᾿Αμὴν λέγω ὑμῖν, 30 


Lu. xxi. 83, OTL OV μὴ παρέλθῃ ἡ γενεὰ αὕτη, μέχρις οὗ πάντα ταῦτα γένη- 


9. εἰς μαρτύριον αὐτοῖς, that you may bear wit- 19. θλίψις. Wolfius compares this phrase 


ness of my 


religion in their presence. with πᾶν ἐστι ἄνθρωπος συμφορής Herodot. 


11, τὸ πνεῦμα τὸ ἅγιον. Luke makes our i. 82. 
Saviour say ἐγὼ δώσω x. τ. A. xxi. 15. 


Κεφ. 13, 14.] 


ἃ ὃ οὐρανὸς καὶ ἡ γῆ ) . οἱ δὲ λόγοι μον οὐ μὴ 4 Pral. 
31 Tas. 40 οὐρανὸς καὶ ἢ γῆ παρελεύσονται" οἱ δὲ λόγοι po pot) ὁ Peal. 


παρέλθωσι. 


ΚΑΤΑ ΜΑΡΚΟΝ. 


105 


Eee. x). 83 
et li. 6; 


82: ““4 Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας, οὐδεὶς οἶδεν, Ho 5‘ 11. 


οὐδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ, οὐδὲ ὁ Vids, εἰ μὴ ὁ πατήρ. 


e Matt. 
xxiv. 36; 


8. “Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε' οὐκ οἴδατε γὰρ Act. i. 1. 
84 πότε ὁ καιρός ἐστιν. ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν εις. 


xxiv. 42; 


αὐτοῦ, καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, καὶ ἑκάστῳ TO οἱ xxv. 13; 


Lo. xii. 40; 


85 ἔργον αὐτοῦ, καὶ τῷ θυρωρῷ ἐνετείλατο iva γρηγορῇ.- γρηγορεῖτε et xxi. 36; 
οὖν: οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ὀψὲ, ἢ ἡ phase: 2 

36 μεσονυκτίου, ἣ ἀλεκτοροφωνίας, ἢ πρωΐ μὴ ἐλθὼν ἐξαίφνης 

87 εὕρῃ ὑμᾶς καθεύδοντας. ἃ δὲ ὑμῖν λόγω, πᾶσι λέγω, Tprryopetre.” 


14 


ΕΞ ἮΉΝΝ δὲ τὸ πάσχα καὶ τὰ ἄξυμα μετὰ δύο ἡμέρας" καὶ ε Matt 


χχνὶ. t; 


ἐξήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, πῶς αὐτὸν ἐν δόλῳ Le. xxii. 1; 


f a Joh. xi. 535 
2 κρατήσαντες ἀποκτείνωσιν" ἔλογον δὲ, “ Μὴ ἐν τῇ ἑορτῇ, μή- et xiii. 


8 ποτε θόρυβος ἔσται τοῦ Aaov.” Kai ὄντος αὐτοῦ ἐν Βηθανίᾳ, » Matt. 


χχυΐ. 6; 


ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ, ἦλθε Job. αἱ. 3; 
γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς" “τὸ “ 
καὶ συντρίψασα τὸ ἀλάβαστρον, κατέχεεν αὐτοῦ κατὰ τῆς 
“ / 9 “᾿ Ν ς ‘ A 4 
4 κεφαλῆς. ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτοὺς, καὶ λέγον- 
δ τες, “ Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρον γέγονεν ; ἠδύνατο γὰρ 
[οὶ aA 9 4 ’, A ἴω) 
τοῦτο πραθῆναι ἐπάνω τριακοσίων δηναρίων, καὶ δοθῆναι τοῖς 


.32 


6 πτωχοῖς 


καὶ ἐνεβριμῶντο αὐτῇ. ‘O δὲ ᾿Ιησοῦς εἶπεν, “” Agere 


αὐτήν τί αὐτῇ κόπους παρέχετε ; καλὸν ἔργον εἰργάσατο εἰς 

᾿ le,’ ὰ ‘ ‘a ἢ θ᾽ é ὃν. καὶ & | Deut. xv. 
7 ἐμέ. ἱπάντοτε yap Tous πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, καὶ ὅταν 

, ᾽ \ 9 a 9 , ” 11. 

8 θέλητε, δύνασθε αὐτοὺς εὖ ποιῆσαι" ἐμὲ δὲ ov πάντοτε ἔχετε. ὃ 

εἶχεν αὕτη, ἐποίησε: προέλαβε μυρίσαι μου τὸ σῶμα εἰς τὸν 
9 ἐνταφιασμόν. ἀμὴν λέγω ὑμῖν, ὅπου ἂν κηρυχθῇ τὸ εὐαγγέλιον 

τοῦτο εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται 
10 εἰς μνημόσυνον αὐτῆς." * Καὶ ὁ ᾿Ιούδας ὁ ᾿Ισκαριώτης, εἷς τῶν * Matt. 

, ». δ \ . » a 6 aA 9 -\ » « xxvi. 14; 

δώδεκα, ἀπῆλθε πρὸς τοὺς ἀρχιερεῖς, ἵνα παραδῷ αὐτὸν αὐτοῖς. La, xxii. 4. 
11 Οἱ δὲ ἀκούσαντες ἐχάρησαν, καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον 

δοῦναι" καὶ ἐξήτει πῶς εὐκαίρως αὐτὸν παραδῷ. 


82. ἐκείνης. See Matt. xxiv. 86. 

34. For the construction of this sentence 
see Raphelius, who illustrates it from Polybius. 

85. These were the hours of 9, 12, 8, and 6. 

CHap. XIV. 3. πιστικῆς. Some have de- 
rived it from πίνω, bibo, and interpreted it to 
mean liquid. (Casaubon, Beza, Tossanus, Mal- 
donatus, H. Stephanus, ἃς.) We find liquida 
nardus in Ovid. (De Art. iii.) and γάρδον κατα- 
πίνειν in Atheneus, vi. But the adjective from 
πίνω is πιστός. (AEsch. Prom. 479.) Others 
have derived it from the country: (Augustin, 
oral Camerarius :) 6. g. Opis near Babylon; 
(Hartungus, Schultetus ;) or Pist in India. (De 
Dieu.) Camerarius also thought it might be a 
Latin term, Spicata. But the adjective πιστι- 
wos is formed from πίστις, or πείθω. Origen 


uses it for calculated to persuade, vol. i. p. 492. 
as does Epiphanius, vol. i. p. 534; and Euse- 
bius uses it for pure, or genuine. This is pro- 
bably the true meaning; and so Syr. Arab. 
Theophylact, L. de Dieu, Salmasius, Scaliger, 
Boisius. Pliny speaks of a pseudonardus, xiii, 
1. See Thes. Crit. Sacr. pt. i. p. 208. 

Ibid. συντρίψασα. Having shaken the cruse 
together. Knatchbul], Hammond. 

6. εἰς dud. All the best MSS. read ἂν ἐμοί, 

8. προέλ Be μυρίσαι. Wolfius compares Al- 
ciphron, Epist. Ὁ. 828. στεφάνιά μοι καὶ ῥόδα 
ὡσπὲρ ἀώρῳ τάφῳ πέμπει. Jesus perhaps al- 
luded to the women wishing to embalm him 
after his burial, aod not being able on account 
of his resurrection. 


106 


1 Matt. 
xxvi. 17; 
Lu... xxii. 7; 
Exod.xii.17; ς 


ETAITEAION 


[Κεφ. 14. 


'KAI τῇ πρώτῃ ἡμέρᾳ τῶν ἀξύμων, ὅτε το πάσχα ἔθυον, 12 
λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, “Ποῦ θέλεις ἀπελθόντες 


’ὕ “ ’ \ , ᾽2 ᾽ “ a 

Devt avi 5, ἑτοιμάσωμεν iva hayns τὸ πάσχα ;” Kal ἀποστέλλει δύο τῶν 13 
μαθητῶν αὐτοῦ, καὶ λέγει αὐτοῖς, ““ Ὑπάγετε εἰς THY πόλιν" καὶ 
ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων' ἀκολου- 
θήσατε αὐτῷ, καὶ ὅπου ἐὰν εἰσέλθῃ, εἴπατε τῷ οἰκοδεσπότῃ, 14 
Ὅτι ὃ διδάσκαλος λέγει, Ποῦ ἐστι τὸ κατάλυμα, ὅπου τὸ πάσχα 
μετὰ τῶν μαθητῶν μου φάγω ; καὶ αὐτὸς ὑμῖν δείξει ἀνώγεον 15 
μέγα ἐστρωμένον ἕτοιμον" ἐκεῖ ἑτοιμάσατε ἡμῖν." Καὶ ἐξῆλθον 16 
οἱ μαθηταὶ αὐτοῦ, καὶ ἦλθον εἰς τὴν πόλιν, καὶ εὗρον καθὼς ᾿ 
εἶπεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα. 


xxvi. 20; ; se 
Lu. xxii. 14. κειμένων αὐτῶν καὶ 
5 Job.xili.21 


Π δ A Ψ 3 ς “" ’ ς 23 4 9 2 A 99 
Psal. xii. 9; UME, OTE els ἐξ ὑμῶν παραδώσει pe, ὁ ἐσθίων μετ᾽ ἐμοῦ. 


™ Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα" " καὶ ἀνα- 17 
ἐσθιόντων, εἶπεν ὁ ᾿Ιησοῦς, ““᾿Αμὴν λέγω 


Οἱ 19 


Act.i.16. δὲ ἤρξαντο λυπεῖσθαι, καὶ λέγειν αὐτῷ εἷς καθ᾽ els, ““ Μή τι 


9 4 


ὀγώ ;” καὶ ἄλλος, “ Μή τι ἐγώ; δὲ ἀποκριθεὶς εἷπεῖ' αὐτοῖς, 20 
{ς 9 “A a e 9 a 9 9 Le) > \ 
Ets ἐκ τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾽ ἐμοῦ εἰς TO τρυβλίον. 


© Matt. 
xxvi. 24 


°6 μὲν vids τοῦ ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ" 21 


La. xxii. 22; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι’ οὗ ὁ vids τοῦ ἀνθρώπου παραδί- 


Joh. xiii. 18, 


Ρ Matt. 
xxvi. 26; 


Sorat’ καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη 6 ἄνθρωπος ἐκεῖνος. 
Ῥ Καὶ ἐσθιόντων αὐτῶν, λαβὼν ὁ ᾿Ιησοῦς ἄρτον, εὐλογήσας 22 


Lu. xxii. 19; ἔκλασε, καὶ ἔδωκεν αὐτοῖς καὶ εἶπε, “ AaBete, φάγετε. τοῦτό 


. xi. 33. 
1 Cor. xi. 2 ἐστι τὸ 


ᾳ Matt. 
xxvi. 30; 


σῶμά pov.” Kai λαβὼν τὸ ποτήριον, εὐχαριστήσας 28 
ἔδωκεν αὐτοῖς" καὶ ἔπιον ἐξ αὐτοῦ πάντες" καὶ εἶπεν αὐτοῖς, 24 


Lu. xxii. 39; “© Τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ 


Joh. xviii. 1. 
τ Matt. 
xxvi. 31; 
La. xxii. 31; 


A 4 ’ 9 A V4 e an @ > Ff 3 LA 3 
πολλῶν ἐκχυνόμενον. ἀμὴν λέγω ὑμῖν, ὅτι οὐκέτι οὐ μὴ πίω ἐκ 2% 
τοῦ γεννήματος τῆς ἀμπέλου, ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ 


Joh, xvi. 88; Tivw καινὸν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. 


Zach. xiii. 7. 
ὃ xvi. 7; 
Matt. xxvi. 
383; et xxviii. 
10. 


¢ Matt. 
xxvi. 33; 


«Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ᾿Ελαιῶν. ταὶ 26 
λέγει αὐτοῖς ὁ ᾿Ιησοῦς, ““Οτι πάντες σκανδαλισθήσεσθε ἐν Ἢ 
ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ" ὅτι γέγραπται, ‘ Πατάξω τὸν ποιμένα, 
καὶ διασκορπισθήσεται τὰ πρόβατα. "ἀλλὰ μετὰ τὸ ἐγερθῆναί 28 


Lu. xxii. 38; we, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν." "Ὃ δὲ Πέτρος ἔφη 29 


Joh. xiii. 37 


u Matt. 
xxvi. 34; 


. ᾽ a 


αὐτῷ, “ Καὶ εἰ πάντες σκανδαλισθήσονται, ἀλλ᾽ οὐκ éyw.” 


Lu. xxii. 34; " Καὶ λέγει αὐτῷ ὁ "Ine ous, ᾿Αμὴν λέγω σοί, ὅτι σήμερον ἐν 80 


Joh. xiii. 38. 


5 Job. xiii. 
37. pee.” 
18. δύο. Peter and John. See Luke xxii. 8. 


19. εἷς καθ᾽ εἷς, for εἷς καθ᾽ ἕνα. Beza wrote 
εἷς «G@ εἷς for εἷς καὶ εἶτα εἷς. See John viii. 9; 
Rom. xii. δ. 

22. ἐσθιόντων might be either while they were 
eating, or when they had eaten. Clarke. 

Ibid. φάγετε is wanting in many MSS. 

' 28. It appears from hence, that at the pass- 
over each person had not a separate cup, but 


88, τῇ νυκτὶ ταύτῃ, πρὶν 7 δὶς ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ 
*“O δὲ ἐκ περισσοῦ ἔλεγε, “ Μῶλλον ἐάν με δέῃ συναπο- 31 


all drank out of the same cup: and it is said 
by R. Mordechai, that twenty-two persons 
might drink out of the same cup. Thes. Crit. 
Sacr. pt. i. p. 199. 

27. The words ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ are 
wanting in many MSS. 

80. πρὶν 4 Sis ἀλέκτορα φωνῆσαι. Before the 
second cock-crowing, which was said to be at 
three in the morning. See xiii. 35. 


Κεφ. 14.} 


θανεῖν σοι, ov μή σε ἀπαρνήσομαι." 


ἔλεγον. 


KATA MAPKON. 


107 


‘Noatrws δὲ καὶ πάντες 


8ὲ ΥΚΑ͂Ι ἔρχονται εἰς χωρίον, οὗ τὸ ὄνομα Γεθσημανῆ" καὶ y Matt 


λέγει τοῖς μαθηταῖς αὐτοῦ, “ Καθίσατε ὧδε, ἕως προσεύξωμαι." Le, xsi $9; 


38 Καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν ᾿Ιάκωβον καὶ ᾿Ιωάννη 
34 μεθ᾽ ἑαυτοῦ. Καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ paper 


ν 7ob- xviii. 1. 


as 
xxvi. 38; 


λέγει αὐτοῖς, “ IT ερίλυπός ἐστιν ἡ ψυχή μον ἕως θανάτου' μεί- Lu. xxii. 44; 


35 vate ὧδε καὶ γρηγορεῖτε.᾽» 


*Kal προελθὼν μικρὸν, ἔπεσεν ἐπὶ 


Joh. xii. 31. 
Δ La. xxii.41. 


A φὰ UA δ Lf > 3 

τῆς γῆς, καὶ mpoonvyero, iva, et δυνατόν ἐστι, παρέλθῃ at 
86 αὐτοῦ ἡ ὥρα' Ὁ καὶ ἔλεγεν, “᾿Αββᾶ ὁ πατὴρ, πάντα δυνατά σοι. > Joh. vi. 88. 

παρένεγκε τὸ ποτήριον ἀπ᾽ ἐμοῦ τοῦτο' GAN οὐ τί ἐγὼ θέλω, 


92? 


87 ἀλλὰ Ti σύ 


°Kal ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, . Matt. 


xxvi. 40; 


καὶ λέγει τῷ Πεετρῷ, ὋΣ ίμων, καθεύδεις ; οὐκ ἴσχυσας μίαν Le. xxii. 45. 
88 ὥραν γρηγορῆσαι ; γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλ- 4 Gal. ν. 17. 
θητε εἰς πειρασμόν. τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθε- 


89 vs.” 


Καὶ πάλιν ἀπελθὼν προσηΐξατο, τὸν αὐτὸν λόγον εἰπών. 


40 καὶ ὑποστρέψας εὗρεν αὐτοὺς πάλιν καθεύδοντας: ἦσαν γὰρ οἱ 
ὀφθαλμοὶ αὐτῶν βεβαρημένοι, καὶ οὐκ ἤδεισαν τί αὐτῷ ἀπο- 


κριθῶσι. 


41 Kal ἔρχεται τὸ τρίτον, καὶ λέγει αὐτοῖς, “Καθεύδετε τὸ 
λοιπὸν καὶ ἀναπαύεσθε ; ἀπέχει, ἦλθεν ἡ ὥρα: ἰδοὺ, παραδίδο- 

42 Tat ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν. ἐγεί- 
ρεσθε, ἄγωμεν" ἰδοὺ, ὁ παραδιδούς με ἤγγικε." 

48 “Καὶ εὐθέως, ἔτι αὐτοῦ λαλοῦντος, παραγίνεται ᾿Ιούδας, els « Matt. 


i. 47; 


ὧν τῶν δώδεκα, καὶ per’ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ La. xxii. 47; 

ξύλων, παρὰ τῶν ἀρχιερέων Kal τῶν γραμματέων καὶ τῶν πρεσ- 7 =r > 
44 βυτέρων. δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς, 

λέγων, ““Ov ἂν φιλήσω, αὐτός ἐστι κρατήσατε αὐτὸν, καὶ 


45 ἀπωγάγετε ἀσφαλῶς. 
46 λέγει, “ Ῥαββὶ, pappi-” 


‘Kai ἐλθὼν, εὐθέως προσελθὼν αὐτῷ «3 sam. xx. 
καὶ κατεφίλησεν αὐτόν' οἱ δὲ ἐπ- * 


έβαλον ἐπ᾽ αὐτὸν τὰς χεῖρας αὐτῶν, καὶ ἐκράτησαν αὐτόν. 
4 Εἷς δέ τις τῶν παρεστηκότων, σπασάμειος τὴν μάχαιραν, 
ἔπαισε τὸν δοῦλον τοῦ ἀρχιερέως, καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτίον. ἘΩ͂: 


48 Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “Ὡς ἐπὶ λῃστὴν ἐξήλ- at isix. 10 


49 Gere μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾽ 
ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων, καὶ οὐκ ἐκρατήσατέ με' 5 


Ἑκα. liii. 18; 
ἡμέραν Matt. xxvi. 
Lu. xxiv. 


50 Sadr ἵνα πληρωθῶσιν αἱ i ypasai.” " Kat ἀφέντες αὐτὸν πάν- " “fob ix. 


Pral. 


13; 
61 τες ἔφυγον. καὶ εἷς τις νεανίσκος ἠκολούθει αὐτῷ, περιβεβλη- ixxxviii. 8. 


δ6. ᾿Αββᾶ. See Gal. iv. 6. 

41. ἀπέχει. Sufficit. So Anacreon, ἀπέχει" 
βλέπω γὰρ αὐτήν. xxviii. penult. Herodotus 
also writes καί μοι παρέχει νῦν ὑμέων ἄρχειν, iii. 
142. Beza, Raphel. 

44. ἀσφαλῶς. Elsner translates it without 
danger or fear of α rescue: but it probably 
mae} securely, in safe custody. See Acts 
xvi. 


51. This has been said to be St. John by 
Ambrose, Gregory, Bede, &c. It is opposed by 
Tillemont, Mémoires, tome i, p. 1082. and Ca- 
saubon ad i  Epiphanius seems to have 
thought it was James, the brother of our Lord. 
vol. i, p. 1045. So also Theophylact: and Pe- 
trus de Natalibus says it was James, who was 
mistaken for our Lord from his likeness, iv. 
108. 


108 ETATTEAION (Keg. 14: 


μένος σινδόνα ἐπὶ γυμνοῦ" καὶ κρατοῦσιν αὑτὸν οἱ νεανίσκοι" 6 52 
δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν ἀπ᾽ αὐτῶν. 
I Matt, ΚΑῚ] ἀπήγαγον τὸν ᾿Ιησοῦν πρὸς τὸν ἀρχιερέα" καὶ συνέρ- 53 


xxvi. 57; e > a“ a) ar , 1 oe 
Lo. xxii. 54; YOVTAL αὐτῷ πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ 


3 ae γραμματεῖς. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως 54 
ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως" καὶ ἦν συγκαθήμενος μετὰ 

ἡ Matt. τῶν ὑπηρετῶν, καὶ θερμαινόμενος πρὸς τὸ φῶς. τοὶ δὲ ἀρχιερεῖς 55 

2 ° φ ΩΣ fe) 

Act. vi. 13, καὶ ὅλον τὸ συνέδριον ἐξήτουν κατὰ τοῦ ᾿Ιησοῦ μαρτυρίαν, εἰς 
τὸ θανατῶσαι αὐτόν' καὶ οὐχ εὕρισκον. πολλοὶ γὰρ ἐψευδομαρ- 56 
τύρουν κατ᾽ αὐτοῦ, καὶ ἶσαι αἱ μαρτυρίαι οὐκ ἦσαν. καί τινες 57 

ιχνυ. 9; ἀναστάντες ἐψευδομαρτύρουν κατ᾽ αὐτοῦ, λέγοντες, ' “Ὅτι 58 

Joh. ii. 1. εἐ “ὦ » , > ayes 72) 2 A s δ \ 
ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος, Ort ἐγὼ καταλύσω τὸν ναὸν 
τοῦτον τὸν χειροποίητον, καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειρο- 
ποίητον οἰκοδομήσω." Kai οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία 59 

m Matt.xxvi. αὐτῶν. ™ Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς τὸ μέσον, ἐπηρώτησε 60 

62. . 9 a ἢ - > » , Os e +f 
τὸν ᾿Ιησοῦν, λέγων, “Οὐκ ἀποκρίνῃ οὐδέν ; τί οὗτοί σον κατα- 

0 Eva. liii.7; μαρτυροῦσιν ; ? π' δὲ ἐσιώπα, καὶ οὐδὲν ἀπεκρίνατο. πάλιν ὁ 61 

Act. vill, ὅ2, ἀρχιερεὺς ἐπηρώτα αὐτὸν, καὶ λέγει αὐτῷ, “ Σὺ εἶ ὁ Χριστὸς, ὁ 


© Dan.vii.l0; υἱὸς τοῦ εὐλογητοῦ : .᾽ 0'CQ δὲ ᾿Ιησοῦς εἶπεν, “᾿Εγώ εἰμι. καὶ 62 
τ ate αν! 375 ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνά- 


οἱ xxv. 31; Ang pews, καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.» Ὃ δὲ 68 


οἱ xxvi. 64 

a ati dp ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ, λέγει, “ Τί ἔτι χρείαν 
ΧΧΊ 

Acti. 11; ἔχομεν μαρτύρων ; ἠκούσατε τῆς βλασφημίας" τί ὑμῖν φαίνε- 64 


Thess.iv.16, 
HLA eagtt 10, ται ;” Οἱ δὲ πάντες κατέκριναν αὐτὸν εἶναι ἔνοχον Bavarov. 


ares J. ἢ Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ, καὶ περικαλύπτειν τὸ πρόσ- 65 

oh.xvi.10; ᾿ . 

Esa.1.6; πον αὐτοῦ, καὶ κολαφίζειν αὐτὸν, καὶ λέγειν αὐτῷ, “ Προ- 

Matt. xxvi. ; 3) Σ οἱ ἡ ‘ e , > \ 

67; Joh. φηήτευσον"" καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔβαλλον. 

ate 4 Καὶ ὄντος τοῦ Πέτρου ἐν τῇ αὐλῇ κάτω, ἔρχεται pia τῶν 66 

pees παιδισκῶν τοῦ ἀρχιερέως, καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον, 67 
a. KX 


Job. xviii.16. ELBA paca αὐτῷ λέγει, “ Καὶ σὺ μετὰ τοῦ Ναξζαρηνοῦ ᾿Ιησοῦ 
ἦσθα." ‘O δὲ ἠρνήσατο λέγων, “ Οὐκ οἶδα, οὐδὲ ἐπίσταμαι τί 68 
σὺ λέγεις." Καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον' καὶ ἀλέκτωρ 

r Matt. ἐφώνησε. * Καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν πάλιν, ἤρξατο λέγειν 69 

ete 58; TOUS παρεστηκόσιν, “Ort οὗτος ἐξ αὐτῶν ἐστιν." ὁ δὲ πάλιν τὸ 

Joh, xviii.25, npvetro. Kal μετὰ μικρὸν πάλιν ot παρεστῶτες EXeyov τῷ 
Πέτρῳ, ““᾿Αληθῶς ἐξ αὐτῶν εἶ: καὶ γὰρ Γαλιλαῖος εἶ, καὶ ἡ 

᾿ ἢ 75, λαλιά σου ὁμοιάξει." ὋὉ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύειν, τι 


Lu. xxii.61; “Ὅτι οὐκ olda τὸν ἄνθρωπον τοῦτον, ὃν λέγετε. ” ὁ Καὶ ἐκ δευ- 72 


Joh. xiii. 38; 
δὲ avili. 27. τέρου ἀλέκτωρ ἐφώνησε. καὶ ἀνεμνήσθη ὁ Πέ ETPOS τοῦ ῥήματος, 


52. γυμνός. Perhaps he had only his under but it more probably means, not consistent with 


garment on. each other: H. Stephens, Wolfius, 
oe Φῶς is used for a fire in Xen. Cyrop. vii. 57. See note at xiii. 2. 
5. 27. 68. Οὐκ οἶδα, I know him not. See ver. 71. 


56. ob ἶσαι is said to mean, not sufficient to 70. ὁμοιάζει, is like to their speech. 
condemn him, by Budzus, Grotius, Heupelius : 


Keg. 14, 15.] 


KATA MAPKON. 


109 


οὗ εἶπεν αὐτῷ 6 ‘Inoods, ““Ὅτι πρὶν ἀλέκτορα φωνῆσαι dis, 


ἀπαρνήσῃ με τρίς." 
15 


καὶ ἐπιβαλὼν ἔκλαιε. 
ΚΑΙ εὐθέως ἐπὶ τὸ πρωΐ συμβούλιον ποιήσαντες οἱ ἀρχιε- t Paal. ii. 2; 


Matt.xxviil 


pels μετὰ τῶν πρεσβυτέρων καὶ “γραμματέων, καὶ ὅλον τὸ συν- Lo. xxii. 66; 


et xxiii. 1 - 


ἐδριον, δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν τῷ Son. aviil ἐδ, 


2 Πιλάτῳ. "καὶ ἐπηρώτησ. 


εν αὐτὸν ὁ Πιλάτος, “ Σὺ εἶ 6 βασι- Att. iii. 13. 


- Matt. 


λεὺς τῶν ᾿Ιουδαίων ;” ὋὉ δὲ ἀποκριθεὶς εἶπεν αὐτῷ, “ Σὺ xxvii. 2,11; 


: reyes.” 


Lu. xxiii. 8; 


Kai κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά" Χ ὁ δὲ Τὰν XX 3s 
* Πιλάτος πάλιν ἐπηρώτησεν αὐτὸν, λέγων, “ Οὐκ ἀποκρίνῃ « x Matt 
δ οὐδέν ; ἴδε, πόσα σου καταμαρτυροῦσιν. 


Ὃ δὲ ᾿Ιησοῦς οὐκ- Jon. ais 10. 


έτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν τὸν Πιλάτον. 
6 Kara δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον, ὅνπερ ἡτοῦντο. ¥ Matt. 


xxvii. 15; 


7* ὴν δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν συστασιαστῶν δεδε- Lo. xxiii. 17; 


Joh. xviii.39. 


lA A 4 ’ 9 a 
8 μένος, οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν. καὶ ἀναβοήσας eon 
9 ὁ ὄχλος ἤρξατο αἰτεῖσθαι, καθὼς ἀεὶ ἐποίει αὐτοῖς. ὁ δὲ Πιλά- xxvii. 16; 


La. xxiii. 19; 


TOS ἀπεκρίθη αὐτοῖς λέγων, ““ Θέλετε ἀπολύσω ὑμῖν τὸν βασι- Job. xviii. 40. 
10 λέα τῶν ᾿Ιουδαίων ;” ᾿Ἔγίνωσκε γὰρ ὅ ὅτι διὰ φθόνον παραδεδώ- 
11 κείσαν αὐτὸν οἱ ἀρχιερεῖς. 5οἱ δὲ a ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον, . Matt 
12 ἵνα μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς. ὁ δὲ Πιλάτος ἀπο- ἘΠ τ 18; 


κριθεὶς πάλιν εἶπεν αὐτοῖς, “Ti οὖν θέλετε ποιήσω ὃν λέγετε 


Joh. xviii. 40; 
Act. iii. 14, 


18 βασιλέα τῶν ᾿Ιουδαίων ;” Οἱ δὲ πάλιν ἔκραξαν, “Σταύρωσον 


14 αὐτόν. 


ὋὉ δὲ Πιλάτος ἔλεγεν αὐτοῖς, “Ti γὰρ κακὸν ἐποί.- 


noe ; Οἱ δὲ περισσοτέρως ἔκραξαν, ὩΣ ταύρωσον αὐτόν." 
15 Ὁ Ὁ δὲ Πιλάτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπ- » Matt. 


xxvii. 26; 


έλυσεν αὐτοῖς τὸν BapaBBav καὶ παρέδωκε τὸν ᾿Ιησοῦν, ppa- Τὸν xix, 


γελλώσας, ἵνα σταυρωθῇ. 


1. “Οἱ δὲ στρατιῶται ἀπήγωγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστι « Mat. 

17 πραιτώριον, καὶ συγκαλοῦσιν ὅλην τὴν σπεῖραν, καὶ ἐνδύουσιν ταν. 
αὐτὸν πορφύραν, καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον 

18 στέφανον, καὶ ἤρξαντο ἀσπάζεσθαι αὐτὸν, “ Χαῖρε, βασιλεῦ 


.323 


19 τῶν ᾿Ιουδαίων 


καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ, καὶ 


20 ἐνέπτυον αὐτῷ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῷ. Καὶ 
ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν πορφύραν, καὶ ἐνέδυσαν . 
> AN e LA \ 16 Ρ é lA Lo) vf ’ 
91 αὐτὸν τὰ ἱμάτια τὰ ἴδια καὶ ἐξάγουσιν αὐτὸν, ἵνα σταυρώσωσιν 
αὐτόν. ἃ καὶ ἀγγαρεύουσι παράγοντά τινα Σίμωνα Kupnvaiuy, ἃ Mat. 
δι xvii. $2; 
ἐρχόμενον ἀπ᾽ ἀγροῦ, τὸν πατέρα ᾿Αλεξάνδρου καὶ ‘Povdou, iva ta. sxiii.26. 


ἄρῃ τὸν σταυρὸν αὐτοῦ. 


72. ἐπιβαλών. Theophylact says, ἐπικαλυψ- 
ones τὴν κεφαλὴν, 4 ἀντὶ τοῦ ἀρξάμενος μετὰ 
os. So Salmasius, Bos, Elsnerus, 
Wolfius, Krebsius. Cum se foras proripuisset, 
Beza, L. de Dieu, Raphel. Casaubon approves 
of either the first, or quum hoc animadvertisset. 
Respiciens ipsum, Hammond, Palairet. 
Cuar. XV. 1. If we compare xiii. 35. 
πρωΐ means six o'clock. 
7. ἐν τῇ στάσει. Josephus mentions two 


seditions at the beginning of Pilate’s govern- 
ment, in which there was much bloodshed: and 
since they arose from a love of liberty, we may 
suppose that Barabbas was popular, and his re- 
lease was much desired. Antig. xviii. 3. 2. 

14. περισσοτέρως. The true reading is pro- 
bably περισσῶς. 

16. See note at Matt. xxvii. 27. 

21. ‘Potpov. 8. Paul salutes Rufus and his 
mother in Rom. xvi. 13, at which time they 


110 


e Matt. 

uxvii. 33; 
Lu. xxiii. 33; νευόμενον, κρανίου Τ ὁπ os. 
Joh. xix. 17. 
€ Peal. xxii. 
18; Matt. 
xxvii. 33; 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 15. 


“ΚΑῚ φέρουσιν αὐτὸν ἐπὶ Γολγοθᾶ τόπον, ὅ ἐστι μεθερμη- 22 


Καὶ ἐδίδουν αὐτῷ πιεῖν ἐσμυρνισ- 28 


μένον olvov' ὁ δὲ οὐκ ἔλαβε. ἴ Καὶ σταυρώσαντες αὐτὸν, διεμέ- 24 
pilov τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ, τίς τί ἄρῃ. 


Le. xxiii δι; εὴν δὲ ὥ ὥρα τρίτη, καὶ ἐσταύρωσαν αὐτόν. ὃ Καὶ ἣν ἡ ἡ ἐπυγρωφὴ 2 


ε a 
uxvii. 45; 
Lu. xxiii. 44; 


26 
* τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη, =O βασιλεὺς τῶν ᾿Ιουδαίων.᾽ 
' Kai σὺν αὐτῷ σταυροῦσι δύο λῃστὰς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ 27 


Joh. xix. 14. εὐωνύμων αὐτοῦ. ᾿ καὶ ἐπληρώθη ἡ ἡ γραφὴ ἡ λέγουσα, ‘Kai μετὰ 28 


h Matt. 
xxvii. 37; 
Lo. xxiii. 38; 
Joh. xix. 19. 
i Matt. 
xxvii. 38; 


ἀνόμων ἐλογίσθη» 1 Καὶ οἱ 


Lu. xxiii. 82, καὶ κατάβα ἀπὸ τοῦ σταυροῦ. 
πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον, 


κ Esa liii.12; 


Lu. xxii. 37. ἐμπαίζοντες 7 


παραπορευόμενοι ἐβλασφήμουν αὐ- 29 


᾽ τὸν, κινοῦντες τὰς κεφαλὰς αὐτῶν, καὶ λέγοντες, ““Οὐαὶ, ὁ κατα- 
λύων τὸν ναὸν, καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν" σῶσον σεαυτὸν, 30 


v.? 


Ὁμοίως δὲ καὶ οἱ ἀρχιερεῖς 31 


 Peal.xxii.7; * Γάλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. ὁ Χριστὸς ὁ 82 


οἱ lzix. 20; 
et cix. 25; 


Matt. xxvii. ν᾿ 

$9 ry, ἔδωμεν καὶ πιστεύσωμεν." 
a oer διζον αὐτόν. ™ Γενομένης 
Vv. 


i βασιλεὺς τοῦ 'I. σραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα 


5 Kat οἱ συνεσταυρωμένοι αὐτῷ avel- 
δὲ ὥρας ἕκτης, σκότος ἐγένετο ἐφ᾽ 88 


Joh. ii 19. ὅλην τὴν γῆν, ἕως ὥρας ἐννάτης" "καὶ τῇ ὥρᾳ τῇ ἐννάτῃ ἐβό- 84 


μι Matt. 
xxvii. 45; 
Lu. xxiii. 44; 
» Psal.xxii.l; 
Matt. xxvii. Hou, 
46. 

© Peal. 
Ixix. be 
Joh. 


P ara 
xxvii. 50; 
Lu. xxiii. 46; 
Joh. xix. 30. 
ᾳ ὃ Par. iii. 
14; Matt. 
uxvii. 51; 
La. xxiii. 45. 
r Matt. 
xxvii. 54; 
Lu. xxiii. 47. 
8 Matt. 
xxvii. 55; 


αὐτόν." 


P'O δὲ ᾿Ιησοῦς ἀφεὶς φωνὴν μεγάλην, ἐξέπνευσε. “καὶ τὸ 37 
καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο, ἀπὸ ἄνωθεμ ἕως κάτω. 
r’ [dav δὲ 6 κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ, ὅτι οὕτω 89 
κράξας ἐξέπνευσεν, εἶπεν, “᾿Αληθῶς ὁ ἄνθρωπος οὗτος vids ἦν 
Θεοῦ. " Ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι, ἐν 40 
αἷς ἣν καὶ Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ τοῦ ᾿Ιακώβου 


noev ὁ ᾿Ιησοῦς φωνῇ μεγάλῃ, λέγων, “᾿Ελωὶ, ᾿Ελωὶ, Nappa 
σαβαχθανί; >? ὅ ἐστι μεθερμηνευόμενον, “Ὁ Θεός μου, ὁ Θεός 
εἰς τί με ἐγκατέλιπες ; 

ἀκούσαντες, ἔλεγον, ““᾿Ιδοὺ, 
ee els, καὶ γεμίσας σπόγγον ὄξους, περιθείς τε καλάμῳ, ἐπότιζεν 
᾿αὐτὸν, λέγων, “”Adere, ἴδωμεν εἰ ἔρχεται ᾿Ηλίας καθελεῖν 


;? Kail τινὲς τῶν παρεστηκότων 85 


Ἡλίαν φωνεῖ." ο Δραμὼν δὲ 86 


88 


Lu. xxiii. 49. TOD μικροῦ καὶ ᾿Ιωσῇ μήτηρ, καὶ Σαλώμη, tat καὶ, ὅτε ἣν ἐν τῇ 41 


Ὁ]. viii. 


Lu. xxiii. 50; 
Joh. xix. 38. 


were living at Rome; and S. Mark’s Gospel 
was probably published at Rome, which may 
account for the mention of Rufus in this place. 
Simon was probably a disciple of Jesus, and 
therefore singled out to carry his cross. 

23. This was a custom observed towards 
criminals, and said to be founded on Prov. 
xxxi.6. We find in the Talmud, ‘‘ Prodeunti 
ad supplicium capitis potum dederunt, grapum 
thuris in poculo vini, ut turbaretur intellectus 
ejus.” Lightfoot. See Matt. xxvii. 34. New- 
come observes, that this action did not contra- 


75: Γαλιλαίᾳ, ἠκολούθουν αὐτῷ, καὶ διηκόνουν αὐτῷ, καὶ ἄλλαι 
πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς 'Ιεροσόλυμα. 
"Kai ἤδη ὀψίας γενομένης, ἐπεὶ ἣν παρασκευὴ, ὅ ἐστι προ- 42 


dict the declaration of Jesus in xiv. 25, for the 
Jews did not consider ὄξος as wine; he quotes 
Spartianus, “Jussit vinum in expeditione ne- 
minem bibere: sed acefo universos ease con- 
tentos.”” 

25. ἦν δὲ ὥρα τρίτη. Some have separated 
this from καὶ ἐσταύρωσαν αὐτὸν, and connected 
it with what goes before. 

40. τοῦ μικροῦ. S. Paul uses μείζων and 
ἑλάσσων for elder and younger. Rom. ix. 12. 

Ibid. Σαλώμη is said to have been the wife 
of Zebedee. Compare Matt. xxvii. 56. 


Κεφ. 15, 16.] 


KATA MAPKON. 


11} 


48 σάββατον, ἦλθεν ᾿Ιωσὴφ ὁ ἀπὸ ᾿Αριμαθαίας, εὐσχήμων βου- 
λευτὴς, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ Θεοῦ" 
τολμήσας εἰσῆλθε πρὸς Πιλάτον, καὶ ἠἡτήσατο τὸ σῶμα τοῦ 

44 Ἰησοῦ. ὁ δὲ Πιλάτος ἐθαύμασεν εἰ ἤδη τέθνηκε' καὶ προσκαλε- 
σάμενος τὸν κεντυρίωνα, ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανε: 

45 καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος, ἐδωρήσατο τὸ σῶμα τῷ ᾿Ιωσήφ. 

46 Xxal ἀγοράσας σινδόνα, καὶ καθελὼν αὐτὸν, ἐνείλησε τῇ σινδόνι. * Matt. 


xxvii. 59; 


καὶ κατέθηκεν αὐτὸν ἐν μνημείῳ, ὃ Hv λελατομημένον ἐκ πέτρας" La. xxiii. 53; 


47 καὶ προσεκύλισε λίθον ἐπὶ τὴν θύραν τοῦ μνημείου. ἡ δὲ Μαρία 43. 


Joh. xix. 41, 


ἡ Μαγδαληνὴ καὶ Μαρία ᾿Ιωσῆῇ ἐθεῶρουν ποῦ τίθεται. 


16 


Υ ΚΑῚ διαγενομένου τοῦ σαββάτου, Μαρία ἡ Μαγδαληνὴ eevee 


καὶ Μαρία ἡ τοῦ ᾿Ιακώβου καὶ Σαλώμη ἠγόρασαν apwpara,. to. xxiv. 1; 


2 ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. καὶ λίαν πρωὶϊ τῆς μιᾶς σαβ- 


Joh. xx. 1. 


8 βάτων ἔρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος τοῦ ἡλίον. καὶ 
ἔλεγον πρὸς ἑαυτὰς, “Tis ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς 

4 θύρας τοῦ μνημείου ;” Καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀπο- 

δ κεκύλισται ὁ λίθος" ἦν γὰρ μέγας σφόδρα. : καὶ εἰσελθοῦσαι εἰς * Matt. 


xxviii. 2; 


TO μνημεῖον, εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς, περιβε- Job. xx. 12. 
6 βλημένον στολὴν λευκήν' καὶ ἐξεθαμβήθησαν. "ὁ δὲ λέγει av- « saute. 
ταῖς, “Mn ἐκθαμβεῖσθε. ᾿Ιησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν pe 5. 
ἐσταυρωμένον' ἠγέρθη, ove ἔστιν ὧδε" ἴδε ὁ τόπος ὅπου ἔθηκαν 
7 αὐτόν. "ἀλλ᾽ ὑπάγετε, εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέ- » xiv. 28; 


Matt. xxvi, 


τρῳ, ὅτι προάγει ὑμᾶς eis τὴν Γαλιλαίαν" ἐκεῖ αὐτὸν ὄψεσθε, 33; et 


xxviii. 10. 


8 καθὼς εἶπεν ὑμῖν. © Καὶ ἐξελθοῦσαι ταχὺ ἔφυγον ἀπὸ τοῦ roles 
ar 3 ’ ‘ : t xiii. 81: 
μνημείον' εἶχε δὲ αὐτὰς τρόμος καὶ ἔκστασις" καὶ οὐδενὶ οὐδὲν an 


εἷπον, ἐφοβοῦντο yap. 


© Matt. 
xxviii. 8: 


9 Δ᾽ Δναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ rr" sin '9, 
10 τῇ Μαγδαληνῇ, ἀφ᾽ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. ἐκείνη πο- Job. xx. 18. 


ρευθεῖσα ἀπήγγειλε τοῖς μετ᾽ αὐτοῦ γενομένοις, 
11 κλαίουσι. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπ᾽ αὐτῆς, 


48. εὐσχήμων seems to mean a person of 
condition. See Acts xiii. 50; xvii. 12. 

Ibid. βονλευτὴς, Decurio. Vulg., Casaub. 
Bat from Luke xxiii. 51. he would seem to 
have been a member of the council or sanhe- 
drim at Jerusalem. Theophylact says that his 
office was to take care of the market. 

44. ἐθαύμασεν el. Raphel gives similar in- 
stances of εἰ for ὅτι after θαυμάζειν from Xeno- 
phon and Herodotus. Krebsius does the same 
from Josephus. 

46. ἐκ πέτρας. According to Salmasius, this 
does not mean cut out of a rock, but made of 
wrought stone. Ad Solin. p. 851. 

Cuar. XVI. 4. ἦν γὰρ μέγας σφόδρα. This 
is to be connected with τίς ἀποκυλίσει κ. τ. A. 
See xi. 13. 

5. els τὸ μνημεῖον. This seems not to agree 
with Matt. xxviii. 2, where we read that the 
angel was sitting on the stone, which he had 


Α , 4 Joh. xx. 
πενθοῦσι καὶ 14, 16; 
Lu. viii, 2. 


roiled ἀπὸ τῆς θύρας. But a μνημεῖον consisted 
of two parts, the sepulchre, or inner part, where 
the bodies were deposited, the entrance to which 
was closed with a stone; and the outer approach 
or vestibule. The stone therefore was rolled 
from the mouth of the sepulchre, but was still 
within the vestibule, into which the women 
entered, and saw the angel. See John xx. I, 
which reconciles Matthew and Mark. See 
Wolfius. 

8. ταχὺ is wanting in most MSS, 

Ibid. οὐδὲν εἶπον. 1. 6. they told no one on 
the road. ἂν 

9. For the genuineness of the remaining part 
of this Gospel, see Mill in his edition of the 
New Testament. 

Ibid. This appearance of Jesus to Mary 
Magdalene is told at length in John xx. 14, 
δια. 


112 


ETAIT. KATA MAPKON. 


" [Keg. 10. 


eLuxxiv.is. ἠπίστησαν. © Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν 12 


f La.xxiv.86 ; 


ἐφανερώθη ἐν ἑτέρᾳ μορφῇ, πορευομένοις εἰς ἀγρόν. κἀκεῖνοι 18 


Joh. χα. 19, ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς" οὐδὲ ἐκείνοις ἐπίστευ- 


1 Cor. xv.5,7. 


18, 86; 
et xii. 48. 


σαν. Ὕστερον ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, 14 
καὶ ὠνείδισε τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτι τοῖς 
θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν. & Kal εἶπεν 15 
αὐτοῖς, ““ Πορευθέντες εἰς τὸν κόσμον ἅπαντα, κηρύξατε τὸ 


"κι. χ. 17; εὐωγγέλιον πάσῃ τῇ κτίσει. “6 πιστεύσας καὶ βαπτισθεὶς 16 


Act. v. 16; 
οἱ viii. 7; 
et xvi. 18; 
οἱ ii. 4; 
et x. 46; 
οἱ xix. 6; 
1 Cor. xii. 
10, 28. 

k Lu. x.19; Χέ 
Act. xxviii. 

3, 8. 


σωθήσεται' ὃ δὲ ἀπιστήσας κατακριθήσεται. Ἰσημεῖα δὲ τοῖς 17 
πιστεύσασι ταῦτα παρακολουθήσει' ἐν τῷ ὀνόματί pov δαι- 
μόνια ἐκβαλοῦσι: γλώσσαις λαλήσουσι καιναῖς" Ἐὄφεις ἀροῦσι" 18 
κἂν θανάσιμόν τι πίωσιν, οὐ μὴ αὐτοὺς βλάψει" ἐπὶ ἀρρώστους 
ἴρας ἐπιθήσουσι, καὶ καλῶς ἕξουσιν." 

"Ὁ μὲν οὖν Κύριος, μετὰ τὸ λαλῆσαι αὐτοῖς, ἀνελήφθη εἷς 19 


1 Peal.ex.1; Τὸν οὐρανὸν, καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ’ τ ἐκεῖνοι δὲ 20 


Lu. xxiv. 
50, 51; 


ἐξελθόντες ἐκήρνξαν πανταχοῦ, τοῦ Kuplov συνεργοῦντος, καὶ 


Act.1.2,3,9. τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων. 


- Act. xiv. 8.) , 
Heb. ii. 4. Apnv. 

12, δυσίν. Some have thought these were not 
the two mentioned by S. Luke xxiv. 18, who 
went to Emmaus; because Mark adds, that the 
disciples did not believe them. But perhaps 
some believed and some doubted, as in Matt. 
xxviii. 17. 

13. οὐδὲ ἐκείνοις ἐπίστευσαν. This seems to 
contradict Luke xxiv. 33—36. Theophylact 
says that by τοῖς λοιποῖς Mark did not mean 
the apostles. 

14. τοῖς &8exa. But there were only ten, 
for Thomas was not there. See John xx. 24. 
So Xenophon calls the tyrants of τριάκοντα, 
after Critias and Hippomachus had been killed. 
Hellen. ii. 4. 24. 

16. σωθήσεται, will be put in the way of sal- 
vation: he will be released from all his for- 
mer sins, and at the moment of his baptisin 


will be in a state of salvation, and reconciled 
with God. 

Ibid. κατακριθήσεται. This does not neces- 
sarily mean that he will be punished for his 
unbelief as a positive and specific sin; but he 
was born under a sentence of condemnation, and 
if he does not believe in Christ, he rejects the 
only means of having that sentence removed. 
He that does not believe in Christ, will have the 
sentence executed which was already hanging over 
him. See John iii. 17, 18. 36; v.24; viii. 24; 
xii. 47, &c. 

17. σημεῖα. These miracles were very com- 
mon among believers in the first century, and 
our Saviour’s words were literally fulfilled. 

20. πανταχοῦ. This seems to shew that St. 
Mark did not write his Gospel till many years 
after the ascension. 


TO KATA AOYKAN 


ATION EYATITEAION. 


S. LUKE. 


Luke was a physician, (Col. iv. 14.) and perhaps a proselyte of Antioch. 
Nothing is known as to the time of his conversion: but he accompanied 
8. Paul from Troas in 46, (Acts xvi. 10.) and was with him on several 
occasions afterwards. He probably wrote his Gospel during the imprison- 
ment of 8. Paul at Ceesarea, A.D. 53-55; and the Acts during his im- 
prisonment at Rome, A.D. 56-58. He seems to have been particularly 


connected with the church at Philippi; and the earliest traditions repre- 
sent him to have died in Achaia. 


TO KATA AOYKAN 


ATION 


EYATTEAION. 


᾿ΕΠΕΙΔΗΠΕΡ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγη- 1 
. Heb. ii. 8; Oy περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, "καθὼς 2 


1 Joh. i. 1. 


παρέδοσαν ἡμῖν ot an’ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενό- 


b Act. 1.1. μένοι τοῦ λόγου, Ῥἔδοξε κἀμοὶ, παρηκολουθηκότι ἄνωθεν πᾶσιν 8 
ἀκριβῶς, καθεξῆς σοὶ γράψαι, κράτιστε Θεόφιλε, ἵνα ἐπυγνῷς 4 
περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 


«Μειι.... © ἘΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ηρώδου τοῦ βασιλέως τῆς ὃ 
41Per. Ιουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας, ἐξ ἐφημερίας ᾿Αβιά: 
xxiv. 10, 19; e \ > a 9 a ’ 3 \ A 
Neb. xii. 4, καὶ ἡ γυνὴ αὐτοῦ ἐκ τῶν θυγατέρων ᾿Ααρὼν, καὶ τὸ ὄνομα 
me αὐτῆς ᾿Ελισάβετ. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ 6 
Θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι 
τοῦ Κυρίον ἄμεμπτοι. καὶ οὐκ ἣν αὐτοῖς τέκνον, καθότι ἡ Τ 
᾿Ελισάβετ ἦν στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς 
ἡμέραις αὐτῶν ἦσαν. ᾿Εγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν 8 
. Exod. ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ Θεοῦ, “κατὰ τὸ 9 
uxz.7; ae a , 9 \ ᾽ \ δ 
Heb. ἱκ. 6, ἔθος τῆς ἱερατείας, ἔλαχε τοῦ θυμιάσαι εἰσελθὼν εἰς τὸν ναὸν 


1. ἐπεχείρησαν ἀνατάξασθαι, the same as 

αντο. Casaubon, Raphel, Krebsius. 

Ibid. πεπληροφορημένων. Fully believed. 
See Rom. iv. 21; xiv. 5; 2 Tim. iv. 17. 

Ibid. αν ἡμῖν. This seems to shew 
that St. Luke himself was not an eyewitness. 

2. τοῦ λόγον. Some ancient and modern 
commentators have understood this of the per- 
sonal Logos or Christ: but probably without 
reason. 

δ. παρηκολουθηκότι. The meaning of this 
verb is shewn by Raphel to be, mente atque.in- 
telligentia consequi. 

Ibid. ἄνωθεν. 
Acts xxvi. 5. 

Ibid. καθεξῆς might mean, after the others, 
or, in regular order: probably the latter. 

δ. Θεόφιλε. Theophilus is said to have been 
third bishop of Cesarea. Constit. Apost. vii. 
46. but this testimony is very doubtful. The 
epithet κράτιστος is applied to Felix in Acts 
xxiii, 26; xxiv. 3. and to Festus, xxvi. 25. 
Theophilus was perhaps a man of some rank at 


From the beginning. See 


Antioch. Some have supposed it not to be a 
real name. See Lardner. 

4. xarnxhOns. This verb, from whence 
comes our word catechism, means, literally, ¢o 
instruct by word of mouth. 

5. ἐφημερίας "ABla. This was the eighth 
course: there were twenty-four in all. 1 Chron. 
xxiv. 10. and each served for one week. Joseph. 
Antiq. vii. 15. 7. 

Ibid. Ἐλισάβετ. This was the name of 
Aaron’s wife, Exod. vi. 23. 

6. ἐνώπιον τοῦ Θεοῦ may be coupled with δί- 
καιοι or wopevduervot. In the latter case a 
comma would be put after πορευόμενοι. See 
ver. 15. 19. 

Ibid. Δικαίωμα means any decree, or enact- 
ment of a law. See Rom. ii. 26 ; Heb. ix. 1. 

9. ἔλαχες The priests cast lots four times 
a day to decide what office each was to fill. 
Reland. Antig. Heb. p. 193. Having entered 
into the temple, he had obtained the lot of 
burning incense. 


Κεφ. 1.] 


ΚΑΤΑ AOTKAN. 


11ὅ 


10 τοῦ Kuplov' καὶ πᾶν τὸ πλῆθος τοῦ λαοῦ ἦν προσευχόμενον 
11 ἔξω τῇ ὥρᾳ τοῦ θυμιάματος. “ὥφθη δὲ αὐτῷ ἄγγελος Κυρίου, ἐ Ἑκοὰ, xxx, 
12 ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίον τοῦ θυμιάματος" καὶ ἐτα- ᾿" 
18 ράχθη Ζαχαρίας ἰδὼν, καὶ φόβος ἐπέπεσεν ἐπ᾽ αὐτόν. Etre ε νοι. 60. 
δὲ πρὸς αὐτὸν ὁ ἄγγελος, “ Μὴ φοβοῦ, Ζαχαρία: διότι εἰσ- 
ηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου ᾿Ελισάβετ γεννήσει υἱόν 
14 σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιωάννην. καὶ ἔσται χαρά 
σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρή- 


15 σονται. Ῥἔσται γὰρ μέγας ἐνώπιον τοῦ Κυρίον καὶ οἶνον καὶ phe geet 
σίκερα ov μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ Jer. i. 5; 
16 κοιλίας μητρὸς αὐτοῦ. 'καὶ πολλοὺς τῶν υἱῶν ᾿Ισραὴλ ere...’ 
11 στρέψει ἐπὶ Κύριον τὸν Θεὸν αὐτῶν: Κκαὶ αὐτὸς προέελεύ- Matt. xi. 14. 

σεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει ᾿Ηλίου, ἐπι- yore μὲ“. 


Gal. i, 15. 


k Mal. iv. 6; 


στρέψαι καρδίας πατέρων ἐπὶ τέκνα, καὶ ἀπειθεὶς, ἐν φρονή- Mer ἰα. 13. 
18 cet δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον." ' Καὶ! Senet 
εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον, ““ Κατὰ τί γνώσομαι τοῦτο; 
ἐγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυνή μου προβεβηκυῖα ἐν 
19 τᾳῖς ἡμέραις αὐτῆς." " Καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ, ™ Des. 


“Ἐγώ εἶμι Γαβριὴλ, ὃ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ" καὶ τις 21; 
ἀπεστάλην λαλῆσαι πρός σε, καὶ εὐωαγγελίσασθαί σοι ταῦτα. to” πιὰ. 

40 καὶ ἰδοὺ, ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, ἄχρι ἧς 
ἡμέρας γένηται ταῦτα' ἀνθ᾽ ὧν οὐκ ἐπίστευσας τοῖς λόγοις 

31 μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν." Kad ἦν 
6 λαὸς προσδοκῶν τὸν Ζαχαρίαν' καὶ ἐθαύμαζον ἐν τῷ χρο- 

22 νίζειν αὐτὸν ἐν τῷ ναῷ. ἐξελθὼν δὲ οὐκ ἠδύνατο λαλῆσαι 
αὐτοῖς" καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ vag καὶ 

23 αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενε κωφός. καὶ ἐγένετο ὡς 
ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς 

84 τὸν οἶκον αὐτοῦ, Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν 


᾿Ελισάβετ ἡ γυνὴ αὐτοῦ, καὶ 


18. εἰσηκούσθη. It would seem from this 
that John had prayed to have a son. Theo- 
phylact says, that he had been praying for the 
sins of the people, and that the angel alluded 
to bis eon being the forerunner of Him who 
was to take away sin. 

Ibid. ᾿Ιωάννης means, in favour with God. 

15. God said to Aaron, οἶνον καὶ σίκερα ob 
πίεσθε. Levit. x. 9. 

Ibid. σίκερα from 45) inebriavit. Πᾶν τὸ 


μέθην ἐμποιεῖν δυνάμενον; οὐκ ὃν δὲ ἐξ ἀμπέλον. 


Theophylact. 

Ibid. ἔτι. Jam inde. Erasmus. See Raphel. 
ed L. and at Rom. v. 6. Bos. 

17. ἐν πνεύματι καὶ δυνάμει, i. 6. ἐν δυνάμει 
πνευματικῇ. Valcken. in Luc. p. 29. 

Ibid. ἐπιστρέψαι x. τ. A. Valckenaer explains 
this to mean, Qui dissidia religicsa componat, 
ng in ipsas quoque familias traverant. So 

olfius, Bos translates the latter part, εἰ 


περιέκρυβεν ἑαυτὴν μῆνας 


rebelles, suadendo justitiam, reddat Domino ἐπ- 
structum populum. In Mal. iv. 6. the LXX 
read, ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς 
υἱόν" but in Ecclus, xlviii. 10. it is ὀπιστρέψαι 
καρδίαν πατρὸς xpbs_vidy. 

18. πρεσβύτης. The commentators on the 
Koran say, that Zacharias was ninety-nine and 
Elizabeth eighty-nine years of age. c. 3. 

19. Γαβριὴλ Syrqgy means a man of God. 


The name occurs in Dan. viii. 16; ix. 21. 

20. ἀνθ᾽ dy. Because. See xii. ὃ; xix. 44; 
Acts xii. 23; 2 Thess. ii. 10. It is so used by 
Aristophanes, Plut. 433. 

Ἢ σφὼ ποιήσω τήμερον δοῦναι δίκην, 
"Ar ὧν ἐμὲ ζητεῖτον ἐνθένδ᾽ ἀφανίσαι. 

21. προσδοκῶν. They were waiting for 
Zachariah to give them the blessing. 

23. els τὸν οἶκον αὐτοῦ. He is said to have 
lived at Hebron. 


12 


116 


a Gen. 
xxx. 23; 
Kaa. iv. 1. 


ETATTEAION 


[Κεφ. 1. 


πέντε, λέγουσα, "““Ὅτι οὕτω μοι πεποίηκεν ὁ Κύριος ἐν 25 
ἡμέραις, αἷς ἐπεῖδεν ἀφελεῖν τὸ ὄνειδός μου ἐν ἀνθρώποις." 
"EN δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη 6 ἄγγελος Γαβριὴλ 26 


ὑπὸ τοῦ Θεοῦ εἰς πόλιν τῆς Γαλιλαίας, 4 ὄνομα Ναζαρὲτ, 

o Matt.1.13.°arp0g παρθένον μεμνηστευμένην ἀνδρὶ ᾧ ὄνομα ᾿Ιωσὴφ, ἐξ 27 
οἴκου Δαβίδ' καὶ τὸ ὄνομα τῆς παρθένου, Μαριάμ. καὶ εἰσελ- 28 
θὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπε, “ Χαῖρε, κεχαριτωμένη" ὁ 


Kiupios μετὰ σοῦ, εὐλογημένη σὺ ἐν γυναιξίν. 


Ἢ δὲ ἰδοῦσα 99 


διεταράχθη ἐπὶ τῷ λόγῳ αὐτοῦ, καὶ διελογίζετο ποταπὸς εἴη 


ὁ ἀσπασμὸς οὗτος. 


P ii. 91; 
Fya. vii. 14; 
Matt. i. 21. 


Kai εἶπεν ὁ ἄγγελος αὐτῇ, “ Μὴ φοβοῦ, 80 
Μ αριάμ' εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. Ῥκαὶ ἰδοὺ, συλ- 8ι 
᾿λήψη ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ 


4 Ess. ix. 6; Ἰησοῦν. ᾳοὗτος ἔσται μέγας, καὶ Tios “Ὑψίστου κληθήσεται' 82 


ι 
οἰ ἕν δ καὶ δώσει αὐτῷ Κύριος ὁ Θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς 
2 Gam.vi.12; αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον ᾿Ιακὼβ εἰς τοὺς αἰῶνας, 33 
ms 2 Μ᾿ καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος." Εἶπε δὲ Μαριὰμ 8: 
τ Dan.1 


A a b \ wv > 
et vii. 14,27; πρὸς TOV ἄγγελον, “ Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω ;” 


Mich. ne 73 
Een. ix. 7; 


Kai ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ, “Πνεῦμα ἅγιον ἐπ- 35 


1Par.xxii.!0; ἐλεύσεται ἐπὶ σὲ, καὶ δύναμις "Ὑψίστου ἐπισκιάσει σοι" διὸ 


Peal. xlv. 6; 
et hrexxix. 36, Kat TO 
Jer. xziii. δ᾽ 3 
1 Cor. xv. 84; 
Heb. i. 8. 


8 xviii. 27; 

Job xiii. 2; 
Jer. xxxii.17; 
Zach. viii. 6; 


Matt xix26, σου. 


γεννώμενον ἅγιον κληθήσεται Tios Θεοῦ. καὶ ἰδοὺ, 36 
Ἐλισάβετ ἡ συγγενής σον, καὶ αὐτὴ συνειληφυῖα υἱὸν ἐν 
γήρᾳ αὐτῆς" καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ 
στείρᾳ' "ὅτι οὐκ ἀδυνατήσει παρὰ τῷ Θεῷ πᾶν ῥῆμα." Εἶπε 
δὲ Μαριὰμ, “«᾿Ιδοὺ, ἡ δούλη Κυρίου' γένοιτό μοι κατὰ τὸ ῥῆμά 35 
Καὶ ἀπῆλθεν ἀπ᾽ αὐτῆς ὁ ἄγγελος. 


᾿Αναστᾶσα δὲ M apie ἐν ταῖς ἡμέραις ταύταις ΡΠ ν 89 


εἰς THY ὀρεινὴν μετὰ σπουδῆς, εἰς πόλιν ᾿Ιούδα, καὶ εἰ 


ἰσῆλθεν 


εἰς τὸν οἶκον Ζαχαρίου, καὶ ἠσπάσατο τὴν ᾿Ελισάβετ, βάρη 41 


,» » e ” ς 
EYEVETO, ὡς 7)KOUT ἐν ἢ 


᾿Ελισάβετ τὸν ἀσπασμὸν τῆς Μαρίας, 


ἐσκίρτησε τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς" καὶ ἐπλήσθη πνεύ- 


ματος ἁγίου ἡ ᾿Ελισάβετ, 


28. τὸ ὄνειδός μον. For similar expressions 
sce Gen. xvi. 5; xxx. 23; 1 Sam. i. 6; Isaiah 
iv. 1; Tobit ill, 9. 

26. ἕκτῳ. The sixth month from the con- 
ception of Elizabeth, ver. 36. 

‘27. ἐξ οἴκου Δαβὶδ is referred to Ἰωσὴφ by 
Brynzus (De Nat. J. Christi, p. 35.) and Wol- 
fius. See ii. 4. This seems to be confirmed 
by the repetition of τῆς παρθένου after ὄνομα. 

28. κεχαριτωμένη seems to be explained by 
εὗρες χάριν παρὰ τῷ Θεῷ in ver. 30. 

81. Ἰησοῦν. Seé Matt. i. 21. 

32. κληθήσεται here and in ver. 35. means 
merely :hali be. 


Ibid. Δαβὶδ τοῦ πατρὸς αὐτοῦ. If we com- 


pare this with ver. 34, 35, it proves that Mary. 


must have been descended from David. 
36. ἡ συγγενής gov. The commentators on 
the Koran say that Elizabeth was aunt to 


καὶ ἀνεφώνησε φωνῇ μεγάλῃ καὶ 42 


Mary, being the sister οὗ Imram, or Amram, the 
father of Mary. There are other instances of 
the tribes of Judah and Levi intermarrying. 
Thus Aaron (Levi) married Elisheba (Judah), 
Exod. vi. 28; Numb. ii. 3. Eleazar (Levi) 
married the daughter of Putiel (Judah), Exod. 
vi. 25. A Levite of the family of Judah is 
mentioned Judg. xvii. 7. Philo Judeus says, 
that the high priest was obliged to marry a 
priest’s daughter, but the other priests might 
marry any one of the nation. vol. ii. p. 229. 
See Witsius, Miscell. vol. ii. p. 479. 

39. eis πόλιν Ἰούδα. Reland understood the 
city called ᾿Ιούτα. Palast. p. 870. Others 
think it was Hebron, which was in the hill- 
country of Judah, Josh. xi. 21, and at pee a 
to the children of Aaron, xxi. 1]. ille- 
a Mémoires, tome i. p. 316. do, L. de 

ieu. 


Κεφ. 1.] 


KATA AOTKAN. 


117 


εἶπεν, “ Εὐλογημένη σὺ ἐν γυναιξὶ, καὶ εὐλογημένος ὁ καρπὸς 
43 τῆς κοιλίας cov. καὶ πόθεν μοι τοῦτο, ἵνα ἔλθῃ ἡ μήτηρ τοῦ 
44 κυρίου μου πρός με; ἰδοὺ γὰρ, ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασ- 
μοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος 
46 ἐν τῇ κοιλίᾳ pov. καὶ μακαρία ἡ πιστεύσασα, ὅτι ἔσται τελεί- 
wots τοῖς λελαλημένοις αὐτῇ παρὰ Καὶ υρίου." 
46 Καὶ εἶπε Μ αριὰμ, “ Μεγαλύνει ἡ ψυχή μου τὸν Riciov, 
47 καὶ ἠγαλλίασε τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί pou" 


48 ‘ors 


+ ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. 
49 γὰρ, ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ ἱ γενεαί' ὅτι ἐποίησέ 


ἰδοὺ 11 Β6π...11} 
Gen. xxx.18. 


5O μοι μεγαλεῖα ὁ δυνατὸς, καὶ ἅγιον τὸ ὄνομα αὐτοῦ "καὶ τὸ " Gen-svii.7; 


od. xx. 63 


Ex 
51 ἔλεος αὐτοῦ εἰς γενεὰς γενεῶν τοῖς φοβουμένοις αὐτόν. "ἐποίησε palit 
κράτος ἐν βραχίονι αὐτοῦ: διεσκόρπισεν ὑπερηφάνους διανοίᾳ " ει, 
δ8 καρδίας αὐτῶν. "καθεῖλε δυνάστας ἀπὸ θρόνων, καὶ ὕψωσε et li. 9; 


et lii. 10; 


53 ταπεινούς. Yrrewavras ἐνέπλησεν ἀγαθῶν, καὶ πλοντοῦντας Poal. xxxiii, 


54 ἐξαπέστειλε κενούς. "ἀντελάβετο ᾽ ἰσραὴλ παιδὸς αὐτοῦ, μνη- Ὁ 
55 σθῆναι ἐλέους, (καθὼς ἐλάλησε πρὸς τοὺς πατέρας ἡμῶν,) 
6 ᾿Αβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα. 


ae 1 Pet. 


τῷ τ ᾿ dam. 

ii. 7, 8; 
Ἔμεινε δὲ Peal. exili. 7; 
v. 11; 


Μαριὰμ σὺν αὐτῇ ὡσεὶ μῆνας τρεῖς" καὶ ὑπέστρεψεν εἰς τὸν aN 18, 19, 


οἶκον αὐτῆς. 


δ Τῇ δὲ ᾿Ελισάβετ ἐπλήσθη ὃ χρόνος τοῦ τεκεῖν αὐτὴν, 
δ8 ἐγέννησεν υἱόν. καὶ ἤκουσαν οἱ περίοικοι καὶ οἱ συγγενεῖς 1 Ean, 27. 
αὐτῆς, ὅτι ἐμεγάλυνε Κύριος τὸ ἔλεος αὐτοῦ ber’ αὐτῆς, 


59 συνέχάιρον αὐτῇ. 


41. 

y Peal. 
καὶ xxxiv. 10; 

1 Bam. ii. ‘5. 


περιτεμεῖν τὸ παιδίον: καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ ἢ A boa 


60 πατρὸς αὐτοῦ Ζαχαρίαν. 


61 εἶπεν, “Οὐχὶ, ἀλλὰ κληθήσεται ᾿Ιωάννης.᾽ 


“ καὶ amoxpiBeion ἡ μήτηρ αὐτοῦ Xvi. 19; 


et xxii. 18; 
Kai εἶπον πρὸς rag cxxxii. 


αὐτὴν, ““Οτι οὐδείς ἐστιν ἐν τῇ συγγενείᾳ σου, ὃς καλεῖται » Gen. 


65) τῷ ὀνόματι τούτῳ. 


᾿Ενένευον δὲ τῷ πατρὶ αὐτοῦ, τὸ τί ἂν Xvi. 15: 


Lev. xii. 8. 


63 θέλοι καλεῖσθαι αὐτόν. ἃ καὶ αἰτήσας πινακίδιον, ἔγραψε λέγων, « ver. 13. 


a3? 


“᾿Ιωάννης ἐστὶ τὸ ὄνομα αὐτοῦ 


a ver. 13. 


καὶ ἐθαύμασαν πάντες. 


64 ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα καὶ ἡ γλῶσσα 
66 αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν Θεόν. καὶ ἐγένετο ἐπὶ πάντας 
φόβος τοὺς περιοικοῦντας αὐτούς: καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς 
66 Ιουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα' καὶ ἔθεντο 
πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν, λέγοντες, “Ti ἄρα 
τὸ παιδίον τοῦτο ἔσται ;᾽ Καὶ χεὶρ Κυρίου ἦν μετ᾽ αὐτοῦ. 


45. ὅτι ἔσται, because there will be: or the 
construction might be, blessed is she that hath 
believed that there will be &c. 

- 48. ταπείνωσιν does not mean humility, but 
low condition. 

51. ἐποίησε κράτος. 

t. Raphel. 

Ibid. ὑπερηφάνους διανοίᾳ. Those that are 
haughty in their minds. 

&4, 55. There is a manifest allusion to the 


Egregium, forte facinus 


last verse of Micah, δώσει εἰς ἀλήθειαν τῷ 
Ἰακὼβ, ἔλεον τῷ ᾿Αβραὰμ, καθότι ὥμοσας τοῖς. 
πατράσιν ἡμῶν, κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν. 
Perhaps also to Psalm xcviii. 3. ἐμνήσθη τοῦ 
ἐλέους αὑτοῦ τῷ ᾿Ιακὼβ, καὶ τῆς ἀληθείας αὐτοῦ 
τῷ οἴκῳ ᾿Ισραήλ. The last passage supports. 
py connecting τῷ ᾿Αβραὰμ with μνησθῆναι. 
ἐλέους. 


08, λέγων. His verbis. Krebsius. 


118 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ.1, 2. 


Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου, 67 


Ἰχχὶὶ. 12; 
Jer. 


Dan. ix. 27. 


h Gen. 

xxii. 16; a 
Psal. cv. 9; ἡμῖν, 
Jer. xxxi33: 


καὶ προεφήτευσε λέγων, “* Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ 68 
Ἰσραὴλ, ὅτι ἐπεσκέψατο καὶ ἐποίησε λύτρωσιν τῷ λαῷ αὐ- 

τοῦ" ‘xal ἤγειρε κέρας σωτηρίας ἡμῖν, ἐν τῷ οἴκῳ AaBid τοῦ 69 
παιδὸς αὐτοῦ (ξκαθὼς ἐλάλησε διὰ στόματος τῶν ἁγίων τῶν 70 
i ἀπ᾽ αἰῶνος προφητῶν αὐτοῦ) σωτηρίαν ἐξ ἐχθρῶν ἡμῶν, καὶ τι 
οἱ χχχ 10; ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς" ποιῆσαι ἔλεος μετὰ 73 
τῶν πατέρων ἡμῶν, καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, 

"ὅρκον ὃν ὦὥμοσε πρὸς ᾿Αβραὰμ τὸν πατέρα ἡμῶν, τοῦ δοῦναε 78 
᾿ἀφόβως, ἐκ χειρὸς τῶν ἐχθρῶν ἡμῶν ῥυσθέντας, λα- 74 


Hen 13° Τρεύειν αὐτῷ "ἐν ὁ ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσας 75 
| Heb.ix.14. τὰς ἡμέρας τῆς ζωῆς ἡμῶν. k Καὶ σὺ, παιδίον, “προφήτης tape 76 


31 Pet. i. 15. 
k ver. 17; 
Mal. iii. 1; 
et iv. 5. 

1 fii. 3. 
erage ys 
Zech. iii 

οἱ vi. seg 


sew Iz 1; robs πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.) 
ἐκραταιοῦτο πνεύματι" καὶ ἦν ἐν ταῖς ἐρήμοις, ἕως ἡμέρας ἀνα- 
δείξεως αὐτοῦ πρὸς τὸν ᾿Ισραήλ. 

ἜΓΕΝΕΤΟ δὲ ἐν ταῖς ἡμέραις ἐκείναις, ἐξῆλθε δόγμα 2 


οἱ xiii. 7; 

οἱ xliii. 8; 
οἱ xlix. 9; 
et Ix. 1; 
Matt. iv. 16. 
e ii. 40. 


στου κληθήσῃ" προπορεύσῃ yap πρὸ προσώπου Κυρίου, éroe- 
μάσαι ὁδοὺς αὐτοῦ, 'tod δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐὖὐ- 77 
τοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν, π διὰ σπλάγχνα ἐλέους Θεοῦ 78 
5 ἡμῶν, ἐν οἷς ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ ὕψους Ὁ ἐπιφᾶναε 79 
᾿ τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι 


°To δὲ παιδίον ηὔξανε καὶ 80 


παρὰ Καίσαρος Αὐγούστου, ἀπογράφεσθαι πᾶσαν τὴν οἰκου- 
μένην. αὕτη ἡ ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς 3 
Σ upias Kupnviov. καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, Exa- 8 


Pp Mich. ν. 2; στος εἰς τὴν ἰδίαν πόλιν. 
Joh. vii. 42; 
1 Sam. xvi. 4; 
Matt. i. 1, 
οἱ seqq. 


P’AvéBn δὲ καὶ "Iwond ἀπὸ τῆς 4 
Γαλιλαίας, ἐκ πόλεως Ναζαρὲτ, εἰς τὴν ᾿Ιουδαίαν, εἰς πόλιν 
Δαβὶδ, ἥτις καλεῖται Βηθλεὲμ, διὰ τὸ elvas αὐτὸν ἐξ οἴκου 
καὶ πατριᾶς Δαβὶδ, ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνησ- 5 


τευμένῃ αὐτῷ γυναικὶ, οὔσῃ ἐγκύῳ. ᾿Ἐγένετο δὲ ἐν τῷ εἶναι κα 

4 Matt.i.25. αὐτοὺς ἐκεῖ, ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν" “καὶ 1 
ἔτεκε τὸν νἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν av- 
λῚ > ἢ > A J A 4 ’ 9 9 “ 
τὸν, καὶ avexdivey αὐτὸν ἐν τῇ φάτνῃ" διότι οὐκ ἦν αὐτοῖς 


τόπος ἐν τῷ καταλύματι. 


78. ὅρκον is in the accusative instead of the 
ae on account of ὃν which follows it, as 
n Mark vi. 16, ᾿Ιωάννην for ᾿Ιωάννης. Elsner. 
See Matt, xxi. 42. 

75. τῆς ζωῆς. 
several MSS. 

77. ἐν ἀφέσει ἁμαρτιῶν αὑτῶν is to be coupled 
with σωτηρίας. John was to tell the people 
that one was coming who would give salvation 
by the remission of sins. See iii. δ. 

80. ἐν ταῖς ἐρήμοις. Lightfoot understands 
this merely to mean in the country, as opposed 
to cities. 4d Matt. iii. 1. 

Cuap. II. 1,2. The best solution of this 
ifficult passage seems to be, that the names 
were enrolled several years before the tax was 


These words are wanting in 


made. Augustus ordered a general census 
three years before the birth of Christ, when 
Sentius Saturninus was president of Syria, but 
no money was paid till twelve years afterwards, 
when P. Sulp. Quirinius (Kuphytos) was presi- 
dent. See Josephus, vol. i. p. 867; iL p. 194. 
422. Justin Martyr refers to the tax-roll as 
existing in his day, p. 65. So does Tertullian, 
p. 417. 433. These two verses may be para- 
phrased, 4ugustus issued a decree, that the in- 
habitants of the whole Roman empire should have 
their names enrolled; which enrolment was first 
completed when P. 8. Quirinius was procurator 
of Judea. 

4. πόλιν. John calls it κώμη. vii. 42. 

7. ἐν τῇ φάτνῃ. Justin Martyr says it was 


ΚΑΤΑ ΛΟΥΚΑΝ. 119 


8 ΚΚαὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ, ἀγραυλοῦντες καὶ 
9 φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. καὶ 
Bod, ἄγγελος Κυρίου ἐπέστη αὐτοῖς, καὶ δόξα Κυρίου περι- 

10 ἔλαμψεν αὐτούς" καὶ ἐφοβήθησαν φόβον μέγαν. καὶ εἶπεν αὐὖ- 
τοῖς ὁ ἄγγελος, “ Μὴ φοβεῖσθε ἰδοὺ γὰρ, εὐωγγελίζομαι ὑμῖν 

11 χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ' ὅτι ἐτέχθη ὑμῖν 

12 σήμερον σωτὴρ, ὅς ἐστι Χριστὸς Κύριος, ἐν πόλει Δαβίδ. καὶ 
τοῦτο ὑμῖν τὸ σημεῖον' εὑρήσετε βρέφος ἐσπαργανωμένον, κεί- 

18 μενον ἐν τῇ φάτνῃ." ταὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ " Dan.vii.10; 
πλῆθος στρατιᾶς οὐρανίου, αἰνούντων τὸν Θεὸν καὶ λεγόντων, ΤΣ 

14 “5 Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη" ἐν ἀνθρώποις © six. 88; 

15 εὐδοκία. Καὶ ἐγένετο, ὡς ἀπῆλθον ἀπ᾽ αὐτῶν εἰς τὸν οὐρανὸν eeh. δ 1s; 
οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἶπον πρὸς ἀλλήλους, *™ δ 1. 
“ Διέλθωμεν δὴ ἕως Βηθλεὲμ, καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ 

16 γεγονὸς, ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν." Καὶ ἦλθον σπεύσαντες, 
καὶ ἀνεῦρον τήν τε Μαριὰμ καὶ τὸν ᾿Ιωσὴφ, καὶ τὸ βρέφος κεί- 

17 μενον ἐν τῇ φάτνῃ. ἰδόντες δὲ διεγνώρισαν περὶ τοῦ ῥήματος 

18 τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίον τούτον. καὶ πάντες οἱ 
ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων 

19 πρὸς αὐτούς. ἡ δὲ ἹΜΠαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα 

40 συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς. καὶ ἐπέστρεψαν οἱ ποιμένες, 
δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ 
εἶδον, καθὼς ἐλαλήθη πρὸς αὐτούς. t Gen. 

1 ‘KAI ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν τὸ παι- Toe sn a: 
δίον, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ ᾿Ιησοῦς, τὸ κληθὲν ὑπὸ τοῦ cone ἴὰ 
ἀγγέλου πρὸ τοῦ συλληφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ. Matt. i. 21. 

22 ΚΑΙ ὅτε ἐπλήσθησαν ai ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, ita Ἢ 
κατὰ τὸν νόμον Μωσέως, ἀνήγαγον αὐτὸν εἰς “Ἱεροσόλυμα, =o 

23 παραστῆσαι τῷ Κυρίῳ, καθὼς γέγραπται ἐν νόμῳ Kupiou, et xxii. 29; 
“Ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ Κυρίῳ κληθήσεται. ho it is, 

34 ᾿καὶ τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ Kupiov, peste 
‘ Zevyos τρυγόνων ἣ δύο νεοσσοὺς περιστερῶν. eee 


Keg. 2.] 


in a sort of cave near the village, p. 175. heaven and peace on earth was, that God was 


reconciled to man. See Alberti. 


Athanasius also speaks of it as a cave in a field, 
p- 1227. Origen says that the cave and the 
manger were to be seen in his time, vol. i. p. 
367, as does Eusebius, Dem. Evang. p. 97. 

7. κατάλυμα seems to have been an aparte 
ment allotted to strangers, not always in an 
inn, but in a private house. See Mark xiv. 
14; Lu. xxii, 11. 

8. φυλάσσοντες φυλακὰς may be a similar 
expression to ἐφοβήθησαν φόβον in ver. 9, and 
many others: but φυλακὴ is also used for a 
division of the night. See Matt. xiv. 25. 

9. ἐπέστη does not necessarily mean stood 
above. See iv. 39. 

14. ἐν ἀνθρώποις εὐδοκία seems to be the 
same with εὐδοκεῖ Κύριος ἐν λαῷ αὐτοῦ, Psalm 
exlix. 4. The cause of there being glory in 


19. συμβάλλουσα. Sensum et vim horum ver- 
borum mente probe assecuta, or conjiciens, con- 
jectura assecuta. Elsner, Alberti, Krebsius. 
The words ἐν τῇ καρδίᾳ αὐτῆς are to be coupled 
with συνοετήρει. See ii.51. Palairet. Theophy- 
lact takes ῥήματα for πράγματα, as in ver. 15. 

21. xpd τοῦ συλληφθῆναι. See i, 31; Matt. 
i, 21. 

22. The days of purification were forty. 
Lev. xii. 2,4. Κατὰ τὸν νόμον Μωσέως may 
refer either to καθαρισμοῦ or to ἀνήγαγον. 

24. The proper offering was a lamb for a 
burnt-offering, and a young pigeon or a turtle- 
dove for a sin-offering: and if she be not able 
to bring a lamb, then she shall bring two turtles, 
or two young pigeons; the sna αἱ the burnt- 


120 


ETAITEAION . 


[ Keg. 2. 


Kai ἰδοὺ, ἣν ἄνθρωπος ἐν 'Ιερουσαλὴμ, ᾧ ὄνομα Συμεὼν, καὶ 2% 
ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβὴς, προσδεχόμενος παρά- . 
κλησιν τοῦ ᾿Ισραὴλ, καὶ πνεῦμα ἅγιον ἦν ἐπ᾽ αὐτόν" καὶ ἦν 26 
αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, μὴ ἰδεῖν | 
θάνατον πρὶν ἢ ἴδῃ τὸν Χριστὸν Κυρίου. Καὶ ἦλθεν ἐν τῷ 27 
πνεύματι εἰς τὸ ἱερόν' καὶ ἐν τῷ εἰσωγωγεῖν τοὺς γονεῖς τὸ 
παιδίον ᾿Ιησοῦν, τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ 
νόμου περὶ αὐτοῦ, καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας 28 
αὐτοῦ, καὶ εὐλόγησε τὸν Θεὸν, καὶ εἶπε, “Νῦν ἀπολύεις τὸν 29 


a iii. 6; 
Psal.xcviii.2; 
Eaa. lii. 10. 


b i. 68; 
Ewa. xlii. 6; 
et xlix. 6; 


δοῦλόν σου, δέσποτα, κατὰ TO ῥῆμά σου, ἐν εἰρήνῃ" "ὅτι εἶδον 30 
οἱ ὀφθαλμοί μον τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον 81 
πάντων τῶν λαῶν" φῶς εἰς ἀποκάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ 82 
σου ᾿Ισραήλ." Καὶ ἦν ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ θαυμάζοντες 33 


Act. xiii. 47; Cori τοῖς λαλουμένοις περὶ αὐτοῦ. “καὶ εὐλόγησεν αὐτοὺς Συ- 34 


εἰ xxviii. 28. 


ε Esa.viii.l4; μεὼν καὶ εἶπε πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ, “᾿Ιδοὺ, οὗτος 


Matt.2xi.44 
Rom. ix. 
32, 33; 
1 Pet. ii. la 
1Cor.i.23,24; ceTau ha . 
et 3 Cor.ii.16; . po 99 ) 
Act. xxviii, διαλογισμοί. 
22. 


4 Joh.xix.25. 


; κεῖται εἰς πτῶσιν Kal ἀνάστασιν πολλῶν ἐν τῷ ᾿Ισραὴλ, καὶ εἰς 
a, σημεῖον ἀντιλεγόμενον' (' καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύ- 35 
ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν 


Καὶ ἦν “Awa προφῆτις, θυγάτηρ Φανουὴλ, ἐκ φυλῆς ᾿Ασήρ' 36 


αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα ἔτη μετὰ ἀνδρὸς 
¢18am.i.22. ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς" "καὶ αὕτη χήρα ὡς ἐτῶν ὀγδοη- 87 
κοντατεσσάρων, ἣ οὐκ ἀφίστατο ἀπὸ τοῦ ἱεροῦ, νηστείαις καὶ 
δεήσεσι λατρεύουσα νύκτα καὶ ἡμέραν' καὶ αὕτη αὐτῇ τῇ ὥρᾳ 88 
ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Κυρίῳ, καὶ ἐλάλει περὶ αὐτοῦ 
πᾶσι τοῖς προσδεχομένοις λύτρωσιν ἐν ᾿Ιερουσαλήμ. Kai ws 39 
ἐτέλεσαν ἅπαντα τὰ κατὰ τὸν νόμον Κυρίου, ὑπέστρεψαν εἰς 


f ver. 52; 
et i, 80. 


χάρις Θεοῦ ἦν ἐπ᾽ αὐτό. 
offering, and the other for the sin offering. Lev. 
xiL 6—8. 


25. Συμεών. The Talmud mentions a Simeon, 
who was son of Rabbi Hillel the elder. Some 
have supposed this to be the person here men- 
tioned, See Wolfius, Bibl. Heb. pt. ii. p. 862. 
He is said also to have been the father of 
Gamaliel, mentioned in Acts v. 84. 

Ibid. πνεῦμα ἅγιον ἦν ἐπ᾿ αὐτόν. This per- 
ἐν ὦ means, that occasionally he received the 
gift of prophecy. 

27. ἐν τῷ πνεύματι. This was one of the 
occasions when he was inspired. 

29. Νῦν ἀπολύεις. Nicephorus says that 
Simeon died as soon as he bad finished these 
worda, 

Ibid. κατὰ τὸ ῥῆμά cov. See ver. 26. 

84. κεῖται, destinatus est. See Phil. i 17; 
1 Thess, iii. 8. 

Ibid. ἀντιλεγόμενον. See Heb. xii. 3. 

85. ῥομφαία. This seems to allude to the 


τὴν Γαλιλαίαν, εἰς τὴν πόλιν αὑτῶν Nafapér. ‘To δὲ παιδίον 40 
ηὔξανε, καὶ ἐκραταιοῦτο πνεύματι, πληρούμενον σοφίας" καὶ 


death of Jesus. 

87. Aarpedovoa. This merely means, that 
she was constant in attending in the temple. 
See xxiv. 53; Acts xxvi. 7; 1 Tim. v. 5. 

88. ἀνθωμολογεῖτο. This verb is not used 
elsewhere in N. T. In Psalm Ixzix. 13. it 
signifies laudare; and in Esdr. iii. 11. ἀνθομο- 
λόγησις is laudatio. We find ἐξομολογεῖσθαι 
in Matt. xi. 25. and ὁμολογεῖν in Heb. xiii. 15. 
in the same sense. at 

39. It seems certain that Joseph and Mary 
went to Jerusalem at the expiration of forty 
days from the birth of Jesus, ver. 22; and it 
appears equally plain from this place, that they 
went straight from Jerusalem to Nazareth. The 
flight into Egypt must therefore have happened 
afterwards; and Epiphanius is probably right, 
who says that the Magi came when Mary was 
at Bethlehem in the following year, p. 48. 154. 
480. She went to Jerusalem every year, ver. 
4]. 


Κεφ. 2, 3. 


41 SKAI ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατ᾽ ἔτος εἰς 'Ιερουσαλὴμ 


ΚΑΤΑ ΛΟΥΚΑΝ. 


121 


ε Deut.xvi.1; 
Exod. xxiii. 


42 τῇ ἑορτῇ τοῦ πάσχα. καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβάντων 18, 17; 


48 αὐτῶν εἰς “Ιεροσόλυμα κατὰ τὸ ἔθος τῆς ἑορτῆς, καὶ τελειωσάν- 


et χχχίν. 23; 
Lev. xxiii. δ. 


Tov τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς, ὑπέμεινεν ᾿Ιησοῦς 
ὁ παῖς ἐν ἹΙερουσαλήμ' καὶ οὐκ ἔγνω ᾿Ιωσὴφ καὶ ἡ μήτηρ av- 
44 τοῦ. νομίσαντες δὲ αὐτὸν ἐν τῇ συνοδίᾳ εἶναι, ἦλθον ἡμέρας 
ὁδὸν, καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενέσι καὶ ἐν τοῖς γνω- 
45 στοῖς" καὶ μὴ εὑρόντες αὐτὸν, ὑπέστρεψαν εἰς “Ἱερουσαλὴμ, 


46 ζητοῦντες αὐτόν. 


Kah ἐγένετο μεθ᾽ ἡμέρας τρεῖς, εὗρον αὐτὸν 


ἐν τῷ ἱερῷ, καθεζόμενον ἐν μέσῳ τῶν διδασκάλων, καὶ ἀκούοντα 


41 αὐτῶν, καὶ ἐπερωτῶντα αὐτούς. "ἐξίσταντο δὲ πάντες οἱ axov- " iv. 32,83; 
48 οντες αὐτοῦ, ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 


σὴ 28: 
Καὶ Mar. i. 22; 


~ Job. vil. 15, 


ἰδόντες αὐτὸν, ἐξεπλώγησαν' καὶ πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ 46, 
[2 ’ “ Ψ 3 Ἁ @ , 
εἶπε, “ Τέκνον, ti ἐποίησας ἡμῖν οὕτως ; ἰδοὺ, ὁ πατήρ σου 


49 κἀγὼ ὀδυνώμενοι ἐξζητοῦμέν ce.” 


Καὶ εἶπε πρὸς αὐτοὺς, “ Τί 


ὅτι ἐζητεῖτέ με ; οὐκ ἤδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί 
50 με ;᾽ 'Καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. Kal | ix. 45; 
δῚ ͵ > va > , ς , et xviii. 84. 
κατέβη μετ᾽ αὐτῶν, καὶ ἦλθεν εἰς Ναζαρέτ' καὶ ἦν ὑποτασσό- 
μενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα 
52 ταῦτα ἐν τῇ καρδίᾳ αὐτῆς. "καὶ ᾿Ιησοῦς προέκοπτε σοφίᾳ καὶ * i. 80; 


ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. 


et ii. 40; 
1 Sam. ii. 86. 


9 "EN ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσα- 
ρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς ᾿Ιουδαίας, καὶ τετραρ- 
χοῦντος τῆς Γαλιλαίας ‘Hpwdov, Φιλίππου δὲ τοῦ ἀδελφοῦ 1 yon. αἰ. 
αὐτοῦ τετραρχοῦντος τῆς ᾿Ιτουραίας καὶ Τραχωνίτιδος χώρας, 4% 51; 


et xviii. 13; 


8 καὶ Λυσανίου τῆς ᾿Αβιληνῆς τετραρχοῦντος, ‘én’ ἀρχιερέων Act. iv. 6. 


44. They went a day’s journey from Jeru- 
salem without missing him; and when they 
halted at night, they expected to find him 
among his relations. The Jews, in returning 
from the festivals, travelled in large companies, 
and those of the same town or district kept 

er. Heinsius and others understood cuy- 

g@ to mean relations, persons of the same fa- 
mily ; but Krebsius observes, that it may mean 
merely companions of a journey. 

49. ἐν τοῖς τοῦ πατρός μον. This probably 
means ‘‘in my Father’s house,” as it was un- 
derstood by all the early writers; and by Ca- 
Sa Krebsius, L. de Dieu. It is so in the 

yriac version. See Fulleri Miscell. Sacr. iv. 17. 
Palairet. Our Saviour probably used this ex- 
ression, because Mary had called Joseph his 
ather. 

51. See note at Mark vi. 3. 

52. ἡλικίᾳ. Some say in age, some in stature, 
as in Matt. xi. 27. See Wolfius. 

Cuap. IIL. 1. πεντεκαιδεκάτῳ. Some have 
dated this from A. U. C. 767, when Augustus 
died; others from 765, when he admitted 
Tiberius to a partnership of the empire. Au- 
gustus died on the 19th of August. 


Tbid. Eusebius says it was the fourth year 
of Pilate’s government. (Hist. Eccles. i. 10.) 
Pilate was appointed A. U.C. 779. According 
to Josephus, Herod Antipas was tetrarch of 
Galilee and Perea; Philip, of Batanewa, Tra- 
chon, and Auranitis. vol. ii. p. 157. These 
two tetrarchies formed half of the kingdom of 
Herod the Great; the other half, upon the 
death of Archelaus, was made a Roman pro- 
vince, of which Pilate was now the procurator. 
See Krebsius. For Lysanias, see Tillemont, 
Mémoires, tome i. p. 218. and Krebsius. 

Ibid. ᾿Ιτουραίας. Reland says that Iturea 
is the country called Auranitis by Josephus. 

2. It is difficult to explain why Luke men- 
tions two high priests). Annas was father-in- 
law of Caiaphas, John xviii. 18, and in Acts 
iv. 6. Annas is called high priest, though 
Caiaphas was certainly in office; so that the 
difficulty is not removed by reading ἀρχιερέως. 
Some have thought that the high priest had 
a deputy, whose office may be indicated in 
2 Kings xxv. 18; Jer. lii. 24; and Annas may 
have been this deputy. But it seems most 
probable that Annas still retained all the au- 
thority, though his son-in-law was nominally 


122 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 3. 


"Avva καὶ Καϊάφα, ἐγένετο ῥῆμα Θεοῦ ἐπὶ ᾿Ιωάννην τὸν τοῦ 
m Matt. μ1.1; Zaxapiov υἱὸν ἐν TH ἐρήμφ' meal ἦλθεν εἰς πᾶσαν τὴν περι- 8 


Mar. i. 4. 


χῶρον τοῦ ‘I ορδάνου, κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν 


a με. xl. 8; ἁμαρτιῶν "ὡς γέγραπται ἐν βίβλῳ λόγων Ἡσαΐου τοῦ προ- 4 


Matt. iii. 8; 
Mar. i. 8; 


φήτου, λέγοντος, ‘ Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑ ἑτοιμάσατε τὴν 


Joh. 33. ὁδὸν Κυρίου εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. πᾶσα φάραγξ δ 
πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται" καὶ 
ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας. 


οὶ. 80; 
Pewal.xecvi 


°xal ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. 
mee Me 10e τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, « Γεννή- 


» Ἔλεγεν οὖν δ 


p Matt. i 75 para ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης 


et xxiii. 33 
4 Matt. ii1.8; ὀργῆς ; 
Joh. viii. 89: w 
Act. xiii. 36. 


«ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας" καὶ μὴ 8 
ἄρξησθε λέγειν ἐν ἑαυτοῖς, Πατέρα é ἔχομεν τὸν ᾿Αβραάμ' λέγω 


nip ὑμῖν, ὅτι δύναταε ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι 
e Mattiii.l0; τέκνα τῷ ᾿Αβραάμ. 'ἤδη δὲ καὶ ἡ ἀξίη πρὸς τὴν ῥίζαν τῶν 9 


δένδρων κεῖται' πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκ- 


"Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, “Τί οὖν ποιήσο- 10 


e1Joh.iii.17; μὲν ;”? “᾿Αποκριθεὶς δὲ λέγει αὐτοῖς, “'Ο ἔχων δύο χιτῶνας, 11 


et vii, 19. 
κόπτεται καὶ eis πῦρ βάλλεται. 
® Act. ii. 87. 
et iv. 20; 
Jac. ii, 15, 


16. eiTw.” 


μεταδότω τῷ μὴ ἔχοντι καὶ ὁ ἔχων βρώματα, ὁμοίως ποι- 
Ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι, καὶ εἶπον πρὸς 12 
αὐτὸν, “ Διδάσκαλε, τί ποιήσομεν ;” 


ὋὉ δὲ εἶπε πρὸς αὐτοὺς, 18 


“Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε." Ἔπ- 14 
ηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, “ Καὶ ἡμεῖς τί 


, a) 
“ποιήσομεν ; 


Kai εἶπε πρὸς αὐτοὺς, “ Μηδένα διασείσητε, 


μηδὲ συκοφαντήσητε' καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν. 
Προσδοκῶντος δὲ τοῦ λαοῦ, καὶ διαλογιξζομένων πάντων ἐν 15 


ew Matt.iii.11; \ 
Mar. i. 7, 8; Χριστὸς, 
Joh. i. 26; 
Act. i. 5; 

et xi. 16; 

et xiii, 25; 
οἱ xix. 4. 

= Esa.xliv.3; 
Joel ii. 28; 
Act. ii. 4; 

et xi. 15. 


y Mattiii.12, ἀσβέστῳ.᾽ 


high priest; and therefore Annas is mentioned 
first. Caiaphas was appointed A. U. C. 779, 
and held the office seven years. 

2. ἥμα. Part of this revelation is men- 
tioned in John i, 33. 

Ibid. τῇ éphuw, the wilderness of Judea. 
Matt. iii. Ἢ: 

7. ὄχλοι. They were the Pharisees and 
Sadducees. Matt. iii. 7. 

13. πράσσειν, when applied to money, is to 
exact. See xix. 33, and πράκτωρ xii 58. Beza, 
Raphel, Elsner, &c. 


ταῖς καρδίαις αὐτῶν περὶ τοῦ ᾿Ιωάννου, μήποτε αὐτὸς εἴη ὁ 
"ἀπεκρίνατο ὁ ᾿Ιωάννης ἅπασι λέγων, “᾿Εγὼ μὲν 16 
ὕδατι βαπτίζω ὑμᾶς" ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ 
εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ" "αὐτὸς 
ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί' Yoo τὸ πτύον ἐν τῇ 17 
χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ" καὶ συνάξει τὸν 
σῖτον εἰς 7H ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ 


Πολλὰ μὲν οὖν καὶ ἕτερα παρακαλῶν εὐηγγε- 18 


14. στρατευόμενοι, men who were marching. 
Josephus tells us that at this time an army of 
Herod was marching against his father-in-law 
Aretas, which must have passed through the 
country were John was ion frag Antiq. xviii. 
5; (Michaelis, Introd. vol. i. p. 51.) 

Ibid. διασείειν seems to mean, to extort any 
thing from a person by threats or violence. 

ὃ Macc. vii. 20. 

18. εὐηγγελίζετο, he prepared the people fer 

the gospel. 


Κεφ. 38.] 


KATA AOTKAN. 


123 


19 λέζετο τὸν λαόν' "ὁ δὲ ᾿Ηρώδης ὁ τετράρχης, ἐλεγχόμενος ὑπ᾽ + Matt.xiv.s; 


αὐτοῦ περὶ ᾿Ἡρωδιάδος- τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ 
40 αὐτοῦ, καὶ περὶ πάντων ὧν ἐποίησε πονηρῶν 


Mar. vi. 17. 


ὁ ‘Hpwdns, προσ- 


έθηκε καὶ τοῦτο ἐπὶ πᾶσι, καὶ κατέκλεισε τὸν ᾿Ιωάννην ἐν τῇ 


φυλακῇ. 
a1 5" Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν, καὶ + Mat. 18 
"Incot βαπτισθέντος καὶ προσευχομένου, ἀνεῳχθῆναε τὸν οὐ- Joh. i. 32. 


42 ρανὸν, Ῥκαὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει δι 
ὡσεὶ περιστερὰν ἐπ᾽ αὐτὸν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι ver. 
λόγουσαν, “ Σὺ el ὁ υἱός μου 6 ἀγαπητὸς, ἐν σοὶ ηὐδόκησα. 

28 © Καὶ αὐτὸς ἦν ὁ ᾿]ησοῦς ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος, ὧν, 


5 ix. 35; 
Esa. xiii. 1; 
ii. 17; 
32) et xvii. δ᾽; 
Mar. ix. 7; 

17. 


en ? na Φ a fel A“ . Μ 
34 ὡς ἐνομίζετο, υἱὸς ᾿Ιωσὴφ, τοῦ ᾿Ηλὶ, τοῦ Ματθὰτ, τοῦ Λευὶ, xiii, BB; 


25 τοῦ Μελχὶ, τοῦ ᾿Ιαννὰ, τοῦ ᾿Ιωσὴφ, τοῦ Ματταθίου, τοῦ ’ Apes, 


Mar. vi. 8; 
Joh. vi. 43. 


26 τοῦ Naovp, τοῦ "Eon, τοῦ Naryyal, τοῦ Maaé, τοῦ Ματτα- ὁ Mott. i.1, 


27 θίου, τοῦ Sepet, τοῦ 


"Iwo, τοῦ ᾿Ιούδα, τοῦ ᾿Ιωαννᾶ, 


~ et σεηᾳ. 
τοῦ 


"8 'Ρησὰ, τοῦ Ζοροβάβελ, τοῦ Σαλαθιὴλ, τοῦ Νηρὶ, τοῦ Μελχὶ, 


29 τοῦ ᾿Α4δδὶ, τοῦ Κωσὰμ, τοῦ᾽᾿ 


iu, τοῦ “Hp, τοῦ ᾿Ιωσὴ, τοῦ 


80 ᾿ΒΕλιεέξερ, τοῦ ᾿Ιωρεὶμ, τοῦ Ματθὰτ, τοῦ Aevt, τοῦ Συμεὼν, τοῦ 
81 ᾿Ιούδα, τοῦ ᾿Ιωσὴφ, τοῦ ᾿Ιωνὰν, τοῦ ᾿Ελιακεὶμ, τοῦ Medea, τοῦ 


82 Maivay, τοῦ Ματταθὰ, τοῦ “Ναθὰν, τοῦ Δαβὶδ, ‘rob ᾿Ιεσσαὶ, 


e 28am.v.14; 
1 Par. iii. δ; 


88 τοῦ ᾿Ωβὴδ, τοῦ Boot, τοῦ Σαλμὼν, rod Ναασσὼν, τοῦ ᾿Αμιν- Zach. xii. 13. 


% αδὰβ, τοῦ ᾿Αρὰμ, τοῦ ᾿Εσρὼμ, τοῦ Φαρὲς, τοῦ ᾿]Ιούδα, 


a (Rathiv.18; 
TOU Dar. ii. 10. 


᾿Ιακὼβ, τοῦ ᾿Ισαὰκ, τοῦ &’ABpadp, τοῦ Θάρα, τοῦ Ναχὼρ, ¢ Gen. xi. 


85 τοῦ Σαροὺχ, τοῦ 'Ῥαγαῦ, τοῦ Φάλεκ, τοῦ "EBep, τοῦ Σαλὰ, 
86 "τοῦ Καϊνὰν, τοῦ ᾿Αρφαξὰδ, τοῦ Σὴμ, τοῦ Νῶε, τοῦ Λάμεχ, 


24—36. 


h Gen. v. 


87 τοῦ Μαθουσάλα, τοῦ ᾿Ενὼχ, tov "Iaped, τοῦ Μαλελεὴλ, τοῦ a 10, ἄς. 


88 Kaivay, τοῦ ᾿Ενὼς, τοῦ ' Σὴθ, τοῦ ᾿Αδὰμ, τοῦ Θεοῦ. 


19. Φιλίππου is probably an interpolation. 
22. The words ὡσεὶ wepiorepdy are perhaps 
not to be coupled with σωματικῷ εἴδει, but with 


καταβῆναι. They may mean, that there was 


some visible ap ce, which hovered and 
ry Walesa like a dove. Alberti. See Matt. iii. 

23. Justin Martyr understood this to mean 
thirty years, more or less, p. 186. Josephus 
uses ἀρχόμενος in the same sense, οἷον εἰκὸς én’ 
ἀρχομένῳ βασιλεῖ. vol. i. p. 414. The phrase 
ΓΝ enya one our soat-te wanted a 
ittle of being i rears 0 ; 

Ibid. νῷ. Ἰωσὴφ Tes ἯΛΙ. Matthew says 
that Jacob begat Joseph. Some have coupled 
ὧν with τοῦ HA}, and put ὡς ἐνομίζετο vids 
Ἰωσὴφ in a perdions: so that Jesus, and not 
Joseph, would be called the son of Heli. See 
Wolfius, Cur. Philol. p. 604. But it is plain 
that the article τοῦ in every instance does not 
belong to the name which follows it, but to 
that which precedes, and means, the son of; 
otherwise we should find vids τοῦ Ἰ 
Joseph therefore is certainly called the son of 
Heli. See Raphel, Palairet. Africanns con- 


ι Gen. v. 3. 


ceived that Jacob was the xatural, and Heli the 
legal, father of Joseph; for that Jacob married 
the widow of his half-brother Heli. (ap. Euseb. 
H. E.i. 7.) Some have thought that Heli was 
the father of Mary; so it is said in the Talmud: 
but this seems irreconcileable with S. Luke. 

24. It will be observed that τοῦ Ματθὰτ, τοῦ 
Aevt, occur again in ver. 29. They seem to 
have been omitted in ver. 24. by Africanus (i c.) 
Greg. Naz. (Carm. 38. De Christi Geneal.) and 
Ambros. (Com. in Luc. 1.3.) Perhaps also by 
Treneus, for he says that Luke mentioned 
seventy-two generations (p. 219). Our present 
copies have seventy-seven, i. 6. from Christ 
to God inclusive: if we omit these two, and 
Matthat and Levi in ver. 24 and Cainan in 
ver. 36. (see note ad 1.) we have seventy-two 
generations. 

85. Σαρούχ. Nearly all the MSS. read 
Σερούχ. 


86. τοῦ Καῖνάν. There is no mention οὗ 


Cainan in the Hebrew at Gen. xi. 12. The 
LXX mention him. See Thes. Crit. Sacr. pt. 
ii, p. 87. Gomarus, De Genealogia Christi. 


? 


124 


& Matt. ἱν. 1; 
Mar. i. 12. 

| Exod. 
xxxiv. 28; 

1 Reg. zix. 8. 


ETAITEAION 


[Kep. 4 


k ἸΗΣΟΥ͂Σ δὲ πνεύματος ἁγίου πλήρης ὑπέστρεψεν ἀπὸ 4 
τοῦ ᾿Ιορδάνου' καὶ ἤγετο ἐν τῷ πνεύματι εἰς τὴν ἔρημον ' ἡμέρας 2 
τεσσαράκοντα, πειραζόμενος ὑπὸ τοῦ διαβόλου. καὶ οὐκ ἔφαγεν ᾿ 
οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις" καὶ συντελεσθεισῶν αὐτῶν, ὕστε- 


ρον ἐπείνασε. καὶ εἶπεν αὐτῷ ὁ διάβολος, “ Εἰ υἱὸς εἶ τοῦ Θεοῦ, ὃ 


= Dent, vii εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος." 


™ Καὶ ἀπεκρίθη ᾿1η- 4 


σοῦς πρὸς αὐτὸν λέγων, “ Γέγραπται, “Ὅτι οὐκ ἐπ᾽ ἄρτῳ μόνῳ 

. Mott iv.8. ζήσεται 6 ἄνθρωπος, GAN ἐπὶ παντὶ ῥήματι Θεοῦ." "Καὶ ὃ 
ἀναγωγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν, ἔδειξεν αὐτῷ 
πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στυγμῇ Χρόνον" καὶ ὁ 
εἶπεν αὐτῷ ὁ διάβολος, “ Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν 
καὶ τὴν δόξαν αὐτῶν: ὅτι ἐμοὶ παραδέδοται, καὶ ᾧ ἐὰν θέλω 
δίδωμι αὐτήν: σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιόν μου, ἔσται cou 7 

. Dent νἱ 13; πάντα." “Καὶ ἀποκριθεὶς αὐτῷ εἶπεν ὁ ᾿Ιησοῦς, “Ὕπαγε ὀπίσω 8 


et x. 20; 


‘Ben, 5, HOU, Σατανᾶ" γέγραπται yap, ‘ Προσκυνήσεις Κύριον τὸν Θεόν 


» Matt.iv.5.@0v, καὶ αὐτῶ μόνῳ λατρεύσεις. 


3239 


Ρ Καὶ ἤγαγεν αὐτὸν εἰς 9 


“ἽΙερουσαλὴμ, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 

καὶ εἶπεν αὐτῷ, “ Εἰ ὃ υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἐντεῦθεν 
4 Peal, κεῖ: κάτω" “γέγραπται γὰρ, " ὝὍΟτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται 10 
περὶ σοῦ, τοῦ διαφυλάξαι oe καὶ ὅτι ἐπὶ χειρῶν ἀροῦσί ce, 11 


F Deut.vi.l6, μήποτε προσκόψης πρὸς λίθον τὸν πόδα cov. 


3232 


"Kai ἀποκρι- 12 


θεὶς εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, “““Οτι εἴρηται, “ Οὐκ ἐκπειράσεις 
Κύριον τὸν Θεόν σου." Kat συντελέσας πάντα πειρασμὸν ὁ 13 
διάβολος, ἀπέστη ἀπ᾽ αὐτοῦ ἄχρι καιροῦ. | 


s Matt.iv.12; 
Mar. i. 14; 
Joh. iv. 43; 


*KAI ὑπέστρεψεν ὁ ᾿Ιησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος 14 
eis τὴν Γαλιλαίαν' καὶ φήμη ἐξῆλθε καθ᾽ ὅλης τῆς περιχώρου 


Act. α. δ. περὶ αὐτοῦ. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συνωγωγαῖς αὐτῶν, 15 


et xiii. 5 
Mar. vi. 1; 
Joh. iv. 48. 


t Matt.ii.23; δοξαζόμενος ὑπὸ πάντων. txal ἦλθεν eis τὴν Ναζαρὲτ, οὗ ἦν 16 
54; , ν΄ .» Aa Ν 2 \ x A 2 a 

τεθραμμένος" καὶ εἰσῆλθε κατὰ τὸ εἰωθὸς αὐτῷ, ἐν TH ἡμέρᾳ 

τῶν σαββάτων, εἰς τὴν συνωγωγὴν, καὶ ἀνέστη ἀναγνῶναι. καὶ 17 - 


ἐπεδόθη αὐτῷ βιβλίον ᾿Ησαΐον τοῦ προφήτου" καὶ ἀναπτύξας 


᾿ΟΒΑΡ, IV. 1. ἐν τῷ πνεύματι. In Matt. iv. 1. 

it is ὑπὸ τοῦ πνεύματος. 

_ 2. The Syriac and Vulgate connect ἡμέρας 
τεσσαράκοντα with what goes before, and not 
with πειραζόμενος. The temptation appears to 
rae mee n on the fortieth day : compare Matt. 
iv. 1—3. 

δ. τῆς οἰκουμένης. ‘H οἰκουμένη is used in 
different senses by Josephus. 1. literally, the 
inhabited part of the world: τίνας οὖν ἐπὶ τὸν 
πόλεμον ἐκ τῆς ἀοικήτου παραλήψεσθε συμμά- 
xous; οἱ μὲν γὰρ ἐπὶ τῆς οἰκουμένης πάντες εἰσὶ 
Ῥωμαῖοι. vol. ii. p. 190. 2. the Roman empire, 
vol. ii. p. 98. 222. καὶ ὁ τῆς οἰκουμένης προστά- 
τῆς Kaioap. p. 137. Ambassadors came to 
Vespasian ἐκ πάσης τῆς ἰδίας οἰκουμένης. 8. Ju- 
dea. He speaks of the Britons τῆς καθ᾽ ἡμᾶς 
οἰκουμένης οὐκ ἐλασσόνα νῆσον οἰκοῦντας. p. 189. 
Philo Judeus ophoees οἰκουμένη to κόσμος in 
vol. ἢ, p. 98. and he says still more distinctly, 


τῶν πλείστων καὶ ἀναγκαιοτάτων μερῶν τῆς 
οἰκουμένης, ἃ δὴ καὶ κυρίως ἄν τις οἰκουμένην 
εἴποι, δυσὶ ποτάμοις ὁριζομένην, Εὐφράτῃ τε καὶ 
Ῥήνφ. p. 547. We may therefore understand 
that the devil pointed out the direction of all 
the different parts of the Roman empire. See 
note at Matt. iv. 8, and Krebsius ad Luc. ii. }. . 

Ibid. ἐν στιγμῇ χρόνον. So Lucretius, 7em- 
poris in puncto. iv. 165. 

7. wdyra. Nearly all the MSS. read πᾶσα. ᾿ 

18. πάντα πειρασμόν. Hombergius infers 
from this, that there were other temptations, 
which are not mentioned. 

14. See ncte at Matt. iv. 12. 

17. ἀναπτύξας τὸ βιβλίον. Herodotus has 
this expression, i. 125. An ancient MS. was 
literally unrolled. This seems to shew that our’ 
Saviour made his own selection of the passage. 

Ibid. Seven persons were called out to read 
in the synagogues: I. ἃ priest; 2. a Levite,- 


Keg. 4.] 


KATA AOTKAN. 


125 


18 TO βιβλίον, “εὗρε τὸν τόπον οὗ ἦν γεγραμμένον, ‘ "Πνεῦμα * Matt. xi.5; 


Ea. xiii. 7; 


Κυρίου én’ ἐμέ: οὗ ἕνεκεν ἔχρισέ με εὐωγγελίζεσθαις πτωχοῖς, et ixi. 1, 2. 
ἀπέσταλκέ με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν" 
κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν" ἀποστεῖ- 

19 Aas τεθραυσμένους ἐν ἀφέσει" "κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν." * lev. xxv. 

20 καὶ πτύξας τὸ βιβλίον, ἀποδοὺς τῷ ὑπηρέτῃ, ἐκάθισε' καὶ ὁ 
πάντων ἐν τῇ συνωγωγῇ οἱ ὀφθαλμοὶ ἦσαν ἀτενίζοντες αὐτῷ. 

21 Ἤρξατο δὲ λέγειν πρὸς αὐτοὺς, "Ore σήμερον πεπλήρωται ἡ 

22 γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν» : "Καὶ πάντες ἐμαρτύρουν a. 
αὐτῷ, καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος, τοῖς ἐκτορενο- Matt.xili.54; 


ς Mar. vi. 3,3; 


μένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον, ““Οὐχ οὗτός ἐστιν ὁ sch. vi. 43. 
28 υἱὸς ᾿Ιωσήφ ;” "Καὶ εἶπε πρὸς αὐτοὺς, “Πάντως ἐρεῖτέ μοι + Mateiv.i8; 


τὴν παραβολὴν ταύτην, ᾿Ιατρὲ, θεράπευσον σεαντόν: ὅσα ἠκού- 


’ et xiii. 54. 


σαμεν γενόμενα ἐν τῇ Καπεῤναοὺμ, ποίησον καὶ ὧδε ἐν τῇ 


πατρίδι cov.” 
24 


ΔΕΐπε δὲ, “᾿Αμὴν λέγω ὑμῖν, ὅτι οὐδεὶς προφήτης δεκτός " Matt. 


xiii. $7; 


25 ἐστιν ἐν τῇ πατρίδι αὑτοῦ. Ὁ ἐπ᾽ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ Mar. vi. 4; 
χῆραε ἦσαν ἐν ταῖς ἡμέραις ᾿Ηλίου ἐν τῷ ᾿Ισραὴλ, ὅτε ἐκλείσθη 7 “ν- “* 


b 1 Reg. 


ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας vil 7}... 4 
26 ἐπὶ πᾶσαν τὴν γῆν" καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἡλίας, 
27 εἰ μὴ εἰς Σάρεπτα τῆς Σιδῶνος πρὸς γυναῖκα χήραν. "καὶ πολ- " 1 Beg. v. 

Nol λεπροὶ ἦσαν ἐπὶ ᾿Ελισσαίου τοῦ προφήτου ἐν τῷ ᾿Ισραήλ" = 
28 καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ Νεεμὰν ὁ Σύρος." Καὶ 

ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συνωγωγῇ, ἀκούοντες ταῦτα. 
29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον 

αὐτὸν- ἕως τῆς ὀφρύος τοῦ ὄρους, é οὗ ἡ πόλις αὐτῶν @Ko- 
80 δόμητο, εἰς τὸ κατακρημνίσαι αὐτόν: αὐτὸς δὲ διελθὼν διὰ 


μέσου αὐτῶν ἐπορεύετο. 


s1 “ΚΑῚ κατῆλθεν εἰς Καπερναοὺμ πόλιν τῆς Γαλελαέας" καὶ 4 Mattiv.13; 
82 ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασι. «καὶ ἐξεπλήσσοντο ἐπὶ “Μ΄ "τ 


88 τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. ‘Kal ἐν 


« Matt. vii. 
Ὁ 28, 29; 
* Mar. i. 22. 


συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίον ἀκαθάρτου, καὶ ¢ Mar. 1. 28. - 
84 ἀνέκραξε φωνῇ μεγάλη, λέγων, “Βα, τί ἡμῖν καὶ σοὶ, ᾿Ιησοῦ 


and then five Israelites. Our Saviour was one 
of the latter. Lightfoot ad Matt. iv. 23. Others 
have thought that he read this passage, not in 
the regular order, but as a teacher or expounder. 
See Wolfius. 

18. Prideaux thought that these words must 
have been taken from some Chaldee Targum : 
(Connex. pt. ii.. bk. 8.) but they agree with 
the LXX, except that ἀποστεῖλαι---ἀφέσει are 
neither in Heb. nor LXX. What the LXX 
render τυφλοῖς ἀνάβλεψιν is in the Hebrew 
winctis apertionem ergastuli. See Is. xiii. 7; 
Lili. 6.. It has been thought, from this pas- 
sage, that our Saviour began his ministry in a 
year of jubilee. See Beza ad ἃ 

21. Ἤρξατο. See note at Mark ii. 28. 


Ibid. The Syriac renders it, To day is com- 
pleted this scripture which is in your ears, i. e. 
which you have just heard. 

28. ἐν τῇ Καπερναούμ. This residence of 
Jesus in Capernaum is not mentioned by Luke: 
but it is in Matt. iv. 18. See also John iv. 46 
—653. This latter miracle may be the one in- 
tended. 

25. ἔτη τρία καὶ μῆνας ἕξ. The same is said. 
in James v. 17, which seems to differ from 
1 Kings xviii. 1; but see Grotius. ᾿ 

26. εἰ μὴ is used for but in Matt. xii, 4. q. ν 

29. ὀφρύος. Not the summit of the hill; 
but a projecting eminence on the side of it.’ 
Elsner. Most MSS. omit the article τῆς, 


126 


ETAITEAION 


[Keg. 4, 5. 


Natapnvé ; ἦλθες ἀπολέσαι ἡμᾶς ; οἷδά ce τίς el, ὁ ἅγιος τοῦ 


a a ἕω 
καὶ ἔξελθε ἐξ αὐτοῦ." 


Καὶ ἐπετίμησεν αὐτῷ ὁ ᾿Ιησοῦς λέγων, ““ Φιμώθητι, 35 
Καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ 


μέσον, ἐξῆλθεν ἀπ᾽ αὐτοῦ, μηδὲν βλάψαν αὐτόν. καὶ ἐγένετο 8ς 
θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες, 
“Tis 6 λόγος οὗτος, ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς 


ἀκαθάρτοις πνεύμασι, καὶ ἐξέρχονται ;” 


Καὶ ἐξεπορεύετο 37 


ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 


gs Matt. 
vili. 14; 
Mar. i. 29, 


ξ᾽ Δναστὰς δὲ ἐκ τῆς συναγωγῆς, εἰσῆλθεν εἰς τὴν οἰκίαν 88 
Σίμωνος" ἡ πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ 
μεγάλῳ’ καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆ. καὶ ἐπιστὰς ἐπάνω 89 


αὐτῆς, ἐπετίμησε τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν' παραχρῆμα δὲ 


ἀναστᾶσα διηκόνει αὐτοῖς. 
b Matt, 


Ὁ Δύνοντος δὲ τοῦ ἡλίου, πάντες ὅσοι εἶχον ἀσθενοῦντας 49 


viii. 16 
Mar.i33. νόσοις ποικίλαις, ἤγαγον αὐτοὺς πρὸς αὐτόν: ὁ δὲ ἑνὶ ἑκάστῳ 
1 Mar. L 84; αὐτῶν τὰς χεῖρας ἐπιθεὶς, ἐθεράπευσεν αὐτούς. ἐξήρχετο δὲ 41 


οἱ iii. 11. 


καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα, ““Ὅτι σὺ εἶ 
ὁ Χριστὸς ὁ vids τοῦ Θεοῦ." 
k Mar. i. 88. λεῖν, ὅτι ἤδεισαν τὸν Χριστὸν αὐτὸν εἶναι. 


Καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λα- 
Κ᾿ Γενομένης δὲ ἡμέ- 42 


pas ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον, καὶ οἱ ὄχλοι ἐξήτουν 
αὐτὸν, καὶ ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύ- 
εσθαι ἀπ᾽ αὐτῶν. ὁ δὲ εἶπε πρὸς αὐτοὺς, “"Or: καὶ ταῖς ἑτέραις 48 
πόλεσιν εὐωγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ Θεοῦ" ὅτι 
εἰς τοῦτο ἀπέσταλμαι." Kai ἦν κηρύσσων ἐν ταῖς συνωγωγαῖς 44 


τῆς Γαλιλαίας. 


1 Matt. xiii.2; 
Mar. iv. I. 


\"ETENETO δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ τοῦ 5 
ἀκούειν τὸν λόγον τοῦ Θεοῦ, καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμ- 


= Matt.iv.i8; νην Γεννησαρέτ' " καὶ εἶδε δύο πλοῖα ἑστῶτα παρὰ τὴν λίμνην" 9 


Mar. i. 16. 


ot δὲ ἁλιεῖς ἀποβάντες an’ αὐτῶν, ἀπέπλυναν τὰ δίκτυα. ἐμβὰς 3 


δὲ εἰς ἕν τῶν πλοίων, ὃ ἦν τοῦ Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ 

τῆς γῆς ἐπαναγαγεῖν ὀλίγον' καὶ καθίσας ἐδίδασκεν ἐκ τοῦ 
a Joh, xxi.6. πλοίου τοὺς ὄχλους. υ'ῆς δὲ ἐπαύσατο λαλῶν, εἶπε πρὸς τὸν 4 

Σίμωνα, “ ᾿Επανάγαγε εἰς τὸ βάθος, καὶ χαλάσατε τὰ δίκτυα 


Coa > ν 323 
υμωὼν εις ἄγραν. 


Καὶ ἀποκριθεὶς ὁ Σίμων εἶπεν αὐτῷ, “Em 5 


στάτα, ds ὅλης τῆς νυκτὸς κοπιάσαντες, οὐδὲν ἐλάβομεν" ἐπὶ 
δὲ τῷ ῥήματί σου χαλάσω τὸ δίκτυον." Kat τοῦτο ποιήσαντες, ¢ 
συνέκλεισαν ἰχθύων πλῆθος modu διερρήγνυτο δὲ τὸ δίκτυον 


᾽ > μηδὲν βλάψαν αὐτόν. 
i. 

36. The Syriac refers ἐπιτάσσει, not to Jesus, 
but to ὃ λόγος. 

ids ἐζήτουν. The reading seems to be ἐπ- 


48. πρὸς αὑτούς. This seems to mean the 
disciples See Mark i. 86-- 88. 
. A considerable time was taken up in this 
Eo ap see Matt. iv. 23—25. 


See note at Mark 


Cuap. V. 1—11. This seems to be a dif- 
ferent circumstance from that mentioned in 
Matt. iv. 18—22, and Mark i. 16—20. That 
Jesus was acquainted with Simon before the 
miraculous drau τ is shewn also by 8. Luke 
iv. 38. Greswe 

1. Γεννησαρέτ. Josephus says that the lake 
was called Γεννησὰρ by the: natives. vol. ii. p. 
254. 


[ω 


Κεφ. 5.] 


ΚΑΤΑ ΛΟΥΚΑΝ. 


127 


7 αὐτῶν, καὶ κατένευσαν τοῖς μετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ, 
τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς" καὶ ἦλθον, καὶ ὄπλησαν 

8 ἀμφότερα τὰ πλοῖα, ὥστε βυθίζεσθαι αὐτά. ἰδὼν δὲ Σίμων 
Πέτρος, προσέπεσε τοῖς γόνασε τοῦ ᾿Ιησοῦ λέγων, “"Ἐξελθε 

9 ἀπ᾽ ἐμοῦ, ὅτε ἀνὴρ ἁμαρτωλός εἰμι, κύριε. Θάμβος γὰρ περι» 
έσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ, ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων 

10 ἡ συνέλαβον' οὁμοίως δὲ καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην υἱοὺς Ζεβε- * ΥΕΣ ἐπ 


δαίου, of ἦσαν κοινωνοὶ τῷ Σ ἔμωνι. Ka) εἶπε πρὸς τὸν Σ ἔμωνα xivi. 95 


; Eszech. 


ὁ Ἰησοῦς, “ Μὴ φοβοῦ' ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. Mate i195 


1ι > Kal καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν, ἀφέντες ἅπαντα, si 28; 


ἠκολούθησαν αὐτῷ. 


et xix. 37: ᾿ 
Mar. x. 28. 


1: IKAT ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μεᾷ τῶν πόλεων, καὶ ἰδοὺ | sense viii 3; 
ἀνὴρ πλήρης λέπρα" καὶ ἰδὼν τὸν ᾿Ιησοῦν, πεσὼν ἐπὶ πρόσω- Mar. t. 40. 
πον, ἐδεήθη αὐτοῦ λέγων, “ Κύριε, ἐὰν θέλῃς, δύνασαί με καθα- 

18 ploa.” Kat ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ εἰπὼν, “Θέλω, 

14 καθαρίσθητι. ” Kat εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ᾽ αὐτοῦ. "καὶ τ lev. oer ta 
αὐτὸς παρήγγειλεν αὐτῷ μηδενὶ εἰπεῖν" “ἀλλὰ ἀπελθὼν δεῖξον 31 $1, 33; 
σεαυτὸν τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου, Κα. 


15 καθὼς προσέταξε Μωσῆς, εἰς μαρτύριον αὐτοῖς." 


Διήρχετο 


δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ καὶ συνήρχοντο ὄχλοι πολλοὶ 
ἀκούειν, καὶ θεραπεύεσθαι ὑπ᾽ αὐτοῦ ἀπὸ τῶν ἀσθενειῶν αὐτῶν" 
16 αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις, καὶ προσευχόμενος. 
171] Kal ἐγένετο ἐν μεᾷ τῶν ἡμερῶν, καὶ αὐτὸς ἦν διδάσκων" καὶ 
ἦσαν καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι, οἱ ἦσαν ἐληλυ- 
Gores ἐκ πάσης κώμης τῆς Γαλιλαίας καὶ ᾿Ιουδαίας καὶ ‘Tepov- 
18 σαλήμ' καὶ δύναμις Κύριου ἣν εἰς- τὸ ἰᾶσθαι αὐτούς. "καὶ ἰδοὺ, "ΜΕ εἰ 
ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, Act. ix. 38. 
19 καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι ἐνώπιον αὐτοῦ' καὶ μὴ 
εὑρόντες διὰ ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον, ἀναβάν- 
τες ἐπὶ τὸ δῶμα, διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινι- 
20 δίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ ᾿Ιησοῦ. καὶ ἰδὼν τὴν πίστιν 
αὐτῶν, εἶπεν αὐτῶ, ““Ανθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι 


41 cov.” 


* Καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἷ * Peal. 


Φαρισαῖοι, λέγοντες, “ Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας ; Eos. aii 58, 


7. bore βυθίξεσθαι αὑτὰ, so that they were 
sinking, i. e. beginning to sink. There is no 
need of παρά τι, which Beza has inserted. 

9. ἦ συνέλαβον. Hombergius would render 
it, in which they had assisted; but he is refuted 
by Wolfius. 

12. This city appears to have been Caper- 
naum, Matt. viii. 5; and Luke probably meant 
the suburbs ; for lepers were not allowed to enter 
the towns. Lev. xiii. 46. 

15. Ashpxero x. τ. λ, The leper had spread 
the fame of Jesus. Mark i. 45. 

17. This was in Capernaum. Mark ii. 1. 

Ibid. νομοδιδάσκαλοι. In ver. 2]. they are 


called γραμματεῖ. See Matt. v. 20. 

19. διὰ ποίας, sc. ὁδοῦ, by what means. Διὰ 
is wanting in all the old MSS. 

Ibid. διὰ τῶν κεράμων. See note at Mark ii. 4. 
These words do not necessarily imply, that they 
broke through the tiles: they may mean, by, or 
along the tiling. Thus Jupiter is said se in 
hominem convertisse, alque per alienas tegulas 
venisse clanculum per ixtpluvium: Ter. ωπον, 
iii. δ. 37: and a ‘aks is said per impluvium 
decidisse de tegulis. Phorm. iv. 4.27. And in 
Acts ix. 25. we find διὰ τοῦ τείχους. Els rd 
μέσον may mean the impluviam, or court. 

21. Τίς — βλασφημίας. Senarius, 


128 


ETAITTEAION 


[Κεφ. 5, 


τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ μόνος ὁ Θεός ;” ᾿Επιυγνοὺς 22 
“δὲ ὁ ᾿Ιησοῦς τοὺς διαλογισμοὺς αὐτῶν, ἀποκριθεὶς εἶπε πρὸς 

a Με ἰκ. δ. αὐτοὺς, “ Τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν ; “rl ἐστιν 28 
εὐκοπώτερον, εἰπεῖν, ᾿Αφέωνταί σοι αἱ ἁμαρτίαι σου" 7) εἰπεῖν, 
[Ἔγειραι καὶ περιπάτει ; ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὃ υἱὸς 24 
"τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας," εἶπε τῷ παραλε- 
λυμένῳ, “ Σοὶ λέγω, ὄγειραι, καὶ ἄρας τὸ κλενίδιόν σου, πο- 


pevou εἰς τὸν οἶκόν cov.” 


Καὶ παραχρῆμα ἀναστὰς ἐνώπιον 25 


“αὐτῶν, ἄρας ἐφ᾽ ᾧ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ, δοξά- 
Gov τὸν Θεόν. καὶ ἔκστασις ὄλαβεν ἅπαντας, καὶ ἐδόξαζον τὸν 26 
Θεὸν, καὶ ἐπλήσθησαν φόβου, λέγοντες, “"Ore εἴδομεν παρά.- 


Sofa σήμερον." 
“x Matt. ix.9;.. 


χ Καὶ μετὰ ταῦτα ἐξῆλθε, καὶ ἐθεάσατο τελώνην, ὀνόματι 27 


Mare 14, Aeviv, καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ, ““᾿Ακολούθει 


μοι." 


Σ xv. 1; 
Matt. iz. 10 


Καὶ καταλιπὼν ἅπαντα, ἀναστὰς ἠκολούθησεν αὐτῷ. 98 
Υ Καὶ ἐποίησε δοχὴν μεγάλην ὃ Aevis αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ" 29 


Μων. .. 15.. καὶ ἣν ὄχλος τελωνῶν πολὺς, καὶ ἄλλων οἱ ἦσαν μετ᾽ αὐτῶν 


κατακείμενοι. καὶ ἐγόγγυξον οἱ γραμματεῖς αὐτῶν καὶ οἱ Φαρι- 80 
σαῖοι πρὸς τοὺς μαθητὰς αὐτοῦ, λέγοντες, “ Διατί μετὰ τελω- 


8 xix. 10; 
Matt. ix. 12; 9 
Mar. ji. 17. 


νῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε ;” " Καὶ ἀποκριθεὶς ὁ ὁ 81 
“Ἰησοῦς εἶπε πρὸς αὐτοὺς, “ Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες 


a Matt.ix.18; ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. "οὐκ ἐλήλυθα καλέσαι δικαίους, 82 


1 Tim. i. 15. 
b Matt.iz.14; 


᾿ ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν." 


Oi δὲ εἶπον πρὸς αὐτὸν, 88 


Mar. ii. 19, “ Διατί οἱ μαθηταὶ ᾿Ιωάννου νηστεύουσι πυκνὰ, καὶ δεήσεις 
ποιοῦνται, ὁμοίως καὶ οἱ τῶν Φαρισαίων' οἱ δὲ σοὶ ἐσθίουσι καὶ 
c Exs. Ixii. 5; πίνουσιν ;” “Ὁ δὲ εἶπε πρὸς αὐτοὺς, as Μὴ δύνασθε τοὺς υἱοὺς 34 


2 Cor. xi. 3. 


τοῦ νυμφῶνος, ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστι, ποιῆσαι νη- 


στεύειν ; ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ 85 


d Matt. ix. νυμφίος, τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις. 


16,17; 
Mar. ii, 2), 
22. 


nO € 86 


δὲ καὶ παραβολὴν πρὸς αὐτοὺς, “"Ore οὐδεὶς ἐπίβλημα ἱματίου 
καινοῦ ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν εἰ δὲ μήγε, καὶ τὸ και- 


νὸν σχίζει, καὶ τῷ παλαιῷ οὐ συμφωνεῖ ἐπίβλημα τὸ ἀπὸ τοῦ 
. καινοῦ. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς: εἰ δὲ 87 


μήγε, ῥήξει ὁ 


ὁ νέος οἶνος τοὺς ἀσκοὺς, καὶ αὐτὸς ἐ ἐκχυθήσεται, 


καὶ οἱ ἀσκοὶ ἀπολοῦνται' ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς 88 


26. ἅπαντας, the multitude. Matt. ix. 8. 

An ἐξῆλθες Mark adds παρὰ τὴν θάλασσαν, 
ii, 

Ibid. τελώνιον. Valckenaer preferred τε- 
λωνεῖον, for τελώνιον means the tribute re- 
ceived, τὸ τέλος. ad i. 

29. See note at Matt. ix. 10. 

30. οἱ γραμματεῖς αὐτῶν. Those of them who 
were scribes; though αὐτῶν may mean the Jews 

erally, and not the persons who were now 
invited by Levi, See Matt. xi.1; xii 9. L. de 
Dieu ad i. 


33. Οἱ δὲ εἶπον, They were the disciples of 


John who said this. Matt. ix. 14. 

35. Our version renders this as if the con- 
junction καὶ was before τότε, and not before 

αν. ᾿Ελεύσονται δὲ ἡμέραι is the same as, but 
other days will arrive. 

36. τὸ καινὸν σχίζει. Beza takes τὸ καινὸν 
for the nominative, and supplies τὸ παλαιὸν after 
σχίζει: but L.de Dieu observes that two se- 
parate reasons are adduced—lIJf he do this, he 
both tears, or cuts off, [and therefore wastes, the 
new cloth, and this new does not agree with the 
old. (ad Ἢ ᾿Ἐπίβλημα, at the end of the verse, 
is perhaps an interpolation. 


Κεφ. ὅ, 6.] 


KATA AOTKAN. 


129 


89 βλητέον, καὶ ἀμφότεροι συντηροῦνται. καὶ οὐδεὶς πιὼν παλαιὸν 
εὐθέως θέλει véov’ λέγει γὰρ, ‘O παλαιὸς χρηστότερός ἐστιν. 
6 «ἘΓΈΝΕΤΟ δὲ ἐν σαββάτῳ δευτεροπρώτῳ διαπορεύεσθαε “ς Dent. 


xxiii. 25; 


αὐτὸν διὰ τῶν σπορίμων' καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ τοὺς Mau. xii. 1; 


3 στάχυας, καὶ ἤσθιον, ψώχοντες ταῖς χερσί. ἱτινὲς δὲ τῶν Φαρι- 


Mar. ii. 23. 
f Exod. 


σαίων εἶπον αὐτοῖς, “Ti ποιεῖτε ὃ οὐκ ἔξεστι ποιεῖν ἐν τοῖς xx. 10; 


.« et xxiii. 12; 


8 σάββασι ;” &Kal ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ ᾿Ιησοῦς, et axxi. 15; 


“« Οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησε Δαβὶδ, ὁπότε ἐπείνασεν αὐτὸς 


οἱ χχχυ. 3. 
ε1ὶ Sam. 


4 καὶ οἱ μετ᾽ αὐτοῦ ὄντες ; "ws εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, xxi. 6. 
σὰ 4 Ἁ b Exod. 
_ kal τοὺς ἄρτους τῆς προθέσεως ἔλαβε, καὶ ἔφωγε, καὶ ἔδωκε 5... 33,33; 


καὶ τοῖς μετ᾽ αὐτοῦ, obs οὐκ ἔξεστι φαγεῖν εἰ μὴ μόνους τοὺς 


Lev. 8. 31; 
et xxiv. 6, 9. 


5 ἱερεῖς ;” 1Kad ἔλεγεν αὐτοῖς, ““Οτι κύριός ἐστιν ὁ υἱὸς τοῦ ἀν- | Matt. xii.8; 


θρώπου καὶ τοῦ σαββάτου. 


Mar. ii. 28. 


6 κ᾿ Ἐγένετο δὲ καὶ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν & Mau. 


xii. 9, 10; 


συναγωγὴν καὶ διδάσκειν" καὶ ἣν ἐκεῖ ἄνθρωπος, καὶ ἡ χεὶρ μι. ti. ἡ 
7 αὐτοῦ ἡ δεξιὰ ἦν ξηρά. παρετήρουν δὲ αὐτὸν οἱ γραμματεῖς καὶ 
οἱ Φαρισαῖοι, εἰ ἐν τῷ σαββάτῳ θεραπεύσει' ἵνα εὕρωσι κατ- 
Ul » ~ > δ \ ww A ‘ 4 ~ 
8 Nyopiay αὐτοῦ. αὐτὸς δὲ ἤδει τοὺς διαλογισμοὺς αὐτῶν, καὶ εἶπε 
τῷ ἀνθρώπῳ τῷ ξηρὰν ἔχοντι τὴν χεῖρα, “"Ἔγειραι, καὶ στῆθι 
9 εἰς τὸ μέσον. ‘O δὲ ἀναστὰς ἔστη. εἶπεν οὖν ὁ ᾿Ιησοῦς πρὸς 
αὐτοὺς, “᾿Επερωτήσω ὑμᾶς, τί ἔξεστι τοῖς σάββασιν, ἀγαθο- 
10 ποιῆσαι, ἣ κακοποιῆσαι ; ψυχὴν σῶσαι, ἢ ἀπολέσαι ;᾽" 'Καὶι 1 peg. sii 
περιβλεψάμενος πάντας αὐτοὺς, εἶπε τῷ ἀνθρώπῳ, “ “Exrewvov * 
᾿ a» » © > “ ᾽ , 
τὴν χεῖρά σου." ὋὉ δὲ ἐποίησεν οὕτω. καὶ ἀποκατεστάθη ἡ 
11 χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη. αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας" καὶ 
διελάλουν πρὸς ἀλλήλους, τί ἂν ποιήσειαν τῷ Inood. 
12 ™'Evyévero δὲ ἐν ταῖς ἡμέραις ταύταις, ἐξῆλθεν εἰς τὸ ὄρος = Matt. xiv. 


“προσεύξασθαι καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ Θεοῦ" 


nix. 1; 


18 "καὶ ὅτε ἀγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ" καὶ Matt. χ. 1; 


Mar. iii. 13; 


ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα, ods καὶ ἀποστόλους ὠνόμασε, ot vi. 7. 


39. πιὼν — νέον. Senarius. Wolfius con- 
siders this to be said with reference to the 
Pharisees, who, being accustomed to their 
former doctrine, would not immediately adopt 
that of Jesus. 

Cuap. VI. 1. δευτεροπρώτῳ. Valckenaer 
conceived that the sabbaths which followed the 
three great festivals were called μεγάλα, or 
' πρῶτα: so that the sabbath which followed the 
passover was called πρωτόπρωτον; that which 
followed Pentecost was called δευτερόπρωτον ; 
that which followed the feast of tabernacles, 
τριτόπρωτον. So also Grotius, Maldonatus, &c. 
Scaliger said that Luke intended the first sab- 
bath after the second day of unleavened bread, 
on which day the first sheaf was offered. Lev. 
xxiii 10,11. The barley-harvest was at that 
time; but the wheat-harvest was at Pentecost. 
Exod. xxiii. 16. The feast of Pentecost was 
called the feast of weeks, because seven weeks 
were reckoned from the day on which the sheaf 


was offered. Lev. xxiii. 15. Luke probably 
meant the first Sabbath in this series of weeks. 


So also Lightfoot ad Matt. xii. 1. Newcome, 
Greswell. 
9. Ἐπερωτήσω. It appears from Matt. xii. 


10. that the Scribes and Pharisees first asked 
him, Js it lawful to heal on the Sabbath day? 
Our Saviour’s question was meant as an an- 
swer to theirs, which is implied in ἐπε 0. 
Some have pointed this, ἐπερωτήσα ὑμᾶς ti 
ἔξεστι κι τ.λ.; 

11. ἀνοίας is generally rendered rage: it 
perhaps means literally, that they were at their 
wits’ end: they did not know what to do. 

12. προσευχῇ. Some interpret this of a place 
of prayer, as in Acts xvi. 13. Olearius. But 
προσευχὴ τοῦ Θεοῦ is prayer to God, as πίστιν 
Θεοῦ in Mark xi. 22. 

18, ἐκλεξάμενος. It will be observed, that 
he selected them after passing the night in 
prayer, and in John xvii. 6, 9, 12. God ia 


160 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 6. 


ὁ Joh. 1. 42. Σίμωνα ὃν καὶ ὠνόμασε Πέτρον, καὶ ᾿Ανδρέαν τὸν ἀδελφὸν 14 
αὐτοῦ, ᾿Ιάκωβον καὶ ᾿Ιωάννην, Φίλιππον καὶ Βαρθολομαῖον, 
ἹΜατθαῖον καὶ Θωμᾶν, ᾿Ιάκωβον τὸν τοῦ ᾿Αλφαίου καὶ Σίμωνα 15 

\ 4 A) 9 ’ 3 , \ 3 ᾽ 3 
τὸν καλούμενον Ζηλωτὴν, ᾿Ιούδαν ᾿Ιακώβου, καὶ ᾿Ιούδαν Ἴσκα- 16 
PMatt.iv.25; ρίώτην, ὃς καὶ ἐγένετο προδότης" Ῥκαὶ καταβὰς μετ᾽ αὐτῶν, 17 


Mar. iii. 7. 


ἔστη ἐπὶ τόπου πεδινοῦ, καὶ ὄχλος μαθητῶν αὐτοῦ, καὶ πλῆθος 


πολὺ τοῦ λαοῦ ἀπὸ πάσης τῆς ᾿Ιουδαίας καὶ ᾿Ιερουσαλὴμ, καὶ 
τῆς παραλίου Τύρου καὶ Σιδῶνος, of ἦλθον ἀκοῦσαι αὐτοῦ, καὶ 
ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν, καὶ οἱ ὀχλούμενοι ὑπὸ πνευμά- 18 


q Matt. 
xiv. 36; 


tov ἀκαθάρτων, καὶ ἐθεραπεύοντο. “καὶ πᾶς ὁ ὄχλος ἐζήτει 19 


oe +) A, Ψ ὃ , 3 δ} Led 3g ἢ Ἁ IA 
Mar. v.30. ἅπτεσθαι avrov' ὅτι δύναμις Tap αὑτοῦυ ἐξήρχετο, Kat lato 


“πάντας. 
. Matt. v. 3, 
ἂς. 
© Kea. lv. 1; αὐτοῦ ἔλεγε 
οἱ xi. 8; : ‘ 
et Ixv. 13; 
et Ixvi. 10. 
¢ Matt. v.11; 


τ αὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς 29 
« Μακάριοι οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ 

βασιλεία τοῦ Θεοῦ. "μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθή- »1 
σεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. μακάριοί ἐστε, 99 


1 Pet. ii.19; ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς 


et iii. 14; 
et iv. 14. 

u Act. v. 41 
et vii. 51. 

= Amos 

vi. 1 


y Esa.lxv.18 


καὶ ὀνειδίσωσι, καὶ ἐκβάλωσι τὸ ὄνομα ὑμῶν ws πονηρὸν, ἕνεκα 
; τοῦ υἱοῦ τοῦ ἀνθρώπου. “χαίρετε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρ- 93 
’ 3 Ἁ e δ e le) \ led 9 a 
tThaate ἰδοὺ yap, ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ' κατὰ 
8; ol a a 
Eccl, xxxii Ταῦτα γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν. "Πλὴν 24 
οὐαὶ ὑμῖν τοῖς πλουσίοις" ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 


᾽ a a 
Jac. iv.9; Youal ὑμῖν, οἱ ἐμπεπλησμένοι: ὅτι πεινάσετε. οὐαὶ ὑμῖν, οἱ 95 


et v. 1. 


xxiii. 4; 
Prov.xxv.21; 


γελῶντες νῦν: ὅτι πενθήσετε καὶ κλαύσετε. οὐαὶ ὑμῖν, ὅταν ὃς 
καλῶς ὑμᾶς εἴπωσι πάντες οἱ ἄνθρωποι" κατὰ ταῦτα γὰρ ἐποί- 


Matt. v. 44; ouy τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν. 


Rom. xii. 
14, 20; 
1 Cor. iv. 12. 


8 xxiii. 34; 


“τ Αλλ᾽ ὑμῖν λέγω τοῖς ἀκούουσιν, ᾿Αγαπᾶτε τοὺς ἐχθροὺς 27 
ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, "εὐλογεῖτε τοὺς κατ- 28 


Act. vii. 60. ἀαρωμένους ὑμῖν, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. 


Ὁ Matt. v.39; b 
1 Cor. vi. 7. 


said to have given them to him. 8. Peter says 
were chosen by God. Acts x. 41. 

bid. ἀποστόλους. Eusebius writes, ’Aro- 
στόλους δὲ εἰσέτι καὶ viv ἔθος ἐστὶν ᾿Ιουδαίοις 
ὀνομάζειν τοὺς ἐγκύκλια γράμματα παρὰ τῶν 
ἀρχόντων αὑτῶν ἐπικομιζομένους. In Esaiam. 
Moses and Aaron are called "7127, or apostles, 
in the Chaldee Paraphrase. Lightfoot ad Matt. 
x. 1. The word Woo also answers to ἀπόστο- 


iv? 
dos. See Hag. i. 18; Mal. ii. 7. Spanhem, 
De Apostolatu et Apostolis. Wolfius ad 1. 

15. Ζηλωτήν. See note at Matt. x. 4. The 
zealots were well known during the Jewish war. 
See Josephus, De Bel. Jud. iv. 6. 8; vi. 8. 1. 

16. ᾿Ιούδαν "IaxéBov. Most persons have 
proposed to substitute brother: but the Syriac 
and Arabic versions supply son. I should pre- 
fer the former; and I cannot conceive this 
James to be the son of Alphzus who had just 
been mentioned. Luke would then have writ- 
ten, James and Judas sons of Alpheus. The 


τῷ τύπτοντί σε ἐπὶ THY σιαγόνα, πάρεχε Kal THY ἄλλην" Kat 29 


brother of Judas was probably bishop of Jeru- 
salem: and it was on that account that Luke 
thus distinguished Judas. See note at Matt. 
xiii. 55. 

18. ὀχλούμενοι. So Herodian, ἐνοχλεῖσθαι 
ὑπὸ νόσου. iii. 11. All the oldest MSS. read 
ἀπό. 


22. éxBdawo:. Dodwell understood this of 
their names being erased from the list of the 
synagogue: but it probably alludes to the put- 
ting forth of a false report. 

24. ἀπέχετε. “‘Quoniam recepistis advoca- 
tionem vestram, utique ex divitiis, de gloria 


earum et secularibus fructibus.”’ Tertull 
p- 427. 

26. οὐαὶ ὑμῖν. Ὑμῖν is probably an inter- 
polation. 


Ibid. ψευδοπροφήταις. The Jews only spoke 
well of false prophets, who fiattered them. Our 
Saviour cautions the apostles against praise of 
this kind. 


Κεφ. 6.] 


ΚΑΤΑ ΛΟΥΚΑΝ. 


131 


ἀπὸ τοῦ αἴροντός cov τὸ ἱματιον, καὶ τὸν χιτῶνα μὴ κω- 
80 λύσῃς. “παντὶ δὲ τῷ αἰτοῦντί σε, δίδον' καὶ ἀπὸ τοῦ αἴρον- « Deut.xv.7; 


Matt. v. 43. 


81 τος τὰ σὰ, μὴ ἀπαίτει. Inal καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν a Mart. 


vii. 18; 


ew . ¢ va) n 3 ΄- @ ΓῚ Ἁ > 3 aA 
82 οἱ ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως. καὶ εἰ ἀγαπᾶτε τς 16, 
τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; καὶ γὰρ οἱ ἁμαρ- + Matt.v. 46. 
83 τωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσι. καὶ ἐὰν ὠγαθοποιῆτε 
LY > fel ig “A δὲ A , U e 
τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Kal γὰρ οἱ 


84 ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσι. 


ἐλπίζετε ἀπολαβεῖν, ποία ὑμῖν χάρις ἐστί; καὶ γὰρ οἱ dpap- 


[καὶ ἐὰν δανείζητε παρ᾽ ὧν (Μωι.ν.43; 


Deut. xv. 8. 


85 τωλοὶ ἁμαρτωλοῖς SaveiLovow, iva ἀπολάβωσι τὰ loa. Επλὴν « Matt.v.44. 
ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καὶ ἀγαθοποιεῖτε, καὶ Savellere 
μηδὲν ἀπελπίζοντες" καὶ ἔσται ὁ μισθὸς ὑμῶν πολὺς, καὶ ἔσε- 
abe υἱοὶ τοῦ ὑψίστον' ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρί- 
’ h ’ 4 9 Ἁ 
86 στους καὶ πονηρούς. "γίνεσθε οὖν οἰκτίρμονες, καθὼς καὶ 6» Matt.v.48. 
81 πατὴρ ὑμῶν οἰκτίρμων ἐστί. ' καὶ μὴ κρίνετε, καὶ ov μὴ κριθῆτε. ' Matt. vii.1; 
‘ , > ἊΝ as a > , “ἢ ᾽ Rom. ii. 1; 
μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπο- 1 Cor. iv. 5. 


88 λυθήσεσθε' *Sidore, καὶ δοθήσεται ὑμῖν" μέτρον καλὸν, 


TreTrie- ἢ Prov. χ 88. 
et xix. 17; 


σμένον Kal σεσαλευμένον καὶ ὑπερεκχυνόμενον δώσουσιν εἰς τὸν Matt. vii. 3; 


κόλπον ὑμῶν. τῷ γὰρ αὐτῷ μέτρῳ ᾧ μετρεῖτε, ἀντιμετρηθήσε- 


en 99 
TAL ὑμῖν. 


Mar. iv. 44. 


89 Εἶπε δὲ παραβολὴν αὐτοῖς, “ Μήτι δύναται τυφλὸς τυφλὸν | Ese-xlii.t9; 


Matt. xv. 14. 


40 ὁδηγεῖν ; οὐχὶ ἀμφότεροι εἰς βόθυνον πεσοῦνται ; “οὐκ ἔστι ὦ Mattx.%4; 
μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ: κατηρτισμένος δὲ ads 70h πὶ. 16; 
41 ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. "τί δὲ βλέπεις τὸ κάρφος τὸ ἐν " Matt.vii.3. 
τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ 
42 ὀφθαλμῷ οὐ κατανοεῖς ; “ἢ πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου, © Prov. xviii. 
᾿Αδελφὲ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου, αὐτὸς *” 
τὴν ἐν τῷ ὀφθαλμῷ σου δοκὸν οὐ βλέπων ; ὑποκριτὰ, ἔκβαλε 
πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις 


43 ἐκβαλεῖν τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σον. 


Pp > P Matt. 
OU vii. 17; 


γάρ ἐστι δένδρον καλὸν, ποιοῦν καρπὸν σαπρόν οὐδὲ δένδρον * ii. 88. 


44 σαπρὸν, ποιοῦν καρπὸν καλόν. «ἕκαστον γὰρ δένδρον ἐκ τοῦ 16. 


29. ἱμάτιον, χιτῶνα. See note at Matt. v. 40. 
82. ποία ὑμῖν χάρις ἐστί; Hombergius inter- 
rets it, what sort of kindness is this of yours? 
put χάρις is more properly rendered thanks or 
return. Matthew has μισθόν, v. 46. as Luke in 
ver. 35. 

85. μηδὲν ἀπελπίζοντες. Knatchbull reads 
under’, causing no man to despair; and says 
that the Syriac, Arabic, and Persian versions 
so render it; with whom L. de Dieu agrees: 
but the usual] reading and interpretation, ez- 
pecting to receive nothing, (see ver. 84. wap’ ὧν 
ἐλπίζετε dwodaPeiy,) is approved by Beza, Eras- 
mus, Casaubon, Salmasius, Glassius, Abres- 
chius, Krebsius, Hackspanius. This interpreta- 
tion is better than that of Elsner, nihil desperan- 
tes; i. 6. not despairing of being rewarded: it is 
confirmed also by the word ἀχαρίστους in ver. 85. 


q Matt. vii. 


40. κατηρτισμένος. Every one who has been 
instructed will copy his master, whether in his 
good or bad points. Elsner, L. de Dieu. But 
if we compare Matt. x. 24; John xv. 20. the 
whole passage seems to mean, that the disciples 
were to expect to be treated as their Master. 
In ver. 39. he tells them, that, before they at- 
tempted to teach others, they must teach them- 
selves. In ver. 40. he adds, that, even when 
they were thus qualified to teach, they must 
be prepared to be treated as their Master was. 

43. Our version is not correct: it should be, 
For that is not a good tree which brings forth bad 
fruit: and so that is not a good man who, al- 
though he reproves others for their faults, does 
bad actions aan ie 

44. Οὔτε γὰρ ἐκ σκίλλης ύεται, ob8 
ὑάκινθος. Theogn. v. 537. δῶν δός 


κ 2 


e Matt. viii. 
δ. 


182 . ΕΥ̓ΑΓΓΕΛΙΟΝ [Κεφ. 6, 7. 


ἰδίου καρποῦ γινώσκεται' οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσι σῦκα, 
οὐδὲ ἐκ βάτου τρυγῶσι σταφυλήν. τὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ 45 
ἀγαθοῦ θησαυροῦ τῆς καρδίας αὐτοὺ προφέρει τὸ ἀγαθόν" καὶ ὁ 
πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ τῆς καρδίας αὐτοῦ 
προφέρει τὸ πονηρόν" ἐκ yap τοῦ περισσεύματος τῆς καρδίας 
λαλεῖ τὸ στόμα αὐτοῦ. 

“ST δέ με καλεῖτε, Κύριε, κύριε, καὶ οὐ ποιεῖτε ἃ λέγω ; 46 


t a @ 4 ’ ’ ar 9 4 “ ’ Q 
; ἱπᾶς ὁ ἐρχόμενος πρὸς με, Kal ἀκούων pov τῶν λόγων, καὶ 47 
Σ ποιῶν αὐτοὺς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος. ὅμοιός ἐστιν 48 


ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν, ὃς ἔσκαψε καὶ ἐβάθυνε, καὶ ἔθηκε 
θεμέλιον ἐπὶ τὴν πέτραν' πλημμύρας δὲ γενομένης, προσέρρηξεν 
ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσε σαλεῦσαι αὐτήν" 
τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. ὁ δὲ ἀκούσας, καὶ μὴ ποιήσας 49 
ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς 
θεμελίου: ἣ προσέρρηξεν ὁ ποταμὸς, καὶ εὐθέως ἔπεσε, καὶ ἐγέ- 
VETO τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα." 

w’EIIEI δὲ ἐπλήρωσε πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς 7 
τοῦ λαοῦ, εἰσῆλθεν εἰς Καπερναούμ. ἑκατοντάρχου δέ τινος 2 
δοῦλος κακῶς ἔχων ἤμελλε τελευτᾶν, ὃς ἦν αὐτῷ ἔντιμος. ἀκού- 3 
σας δὲ περὶ τοῦ ᾿Ιησοῦ ἀπέστειλε πρὸς αὐτὸν πρεσβυτέρους 
τῶν ᾿Ιουδαίων, ἐρωτῶν αὐτὸν, ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον 
αὐτοῦ. οἱ δὲ παραγενόμενοι πρὸς τὸν ᾿Ιησοῦν, παρεκάλουν αὐτὸν 4 
σπουδαίως, λέγοντες, "Ore ἄξιός ἐστιν ᾧ παρέξει τοῦτο' ἀγα- 6 
πᾷ γὰρ τὸ ἔθνος ἡμῶν, καὶ τὴν συναγωγὴν αὐτὸς ὠκοδόμησεν 
ἡμῖν ‘O δὲ ᾿Ιησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ ς 
μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας, ἔπεμψε πρὸς αὐτὸν ὁ éxa- 
τόνταρχος φίλους, λέγων αὐτῷ, “ Κύριε, μὴ σκύλλον' οὐ γάρ 
εἰμι ἱκανὸς ἵνα ὑπὸ τὴν στέγην μου εἰσέλθης" διὸ οὐδὲ ἐμαυτὸν 7 
ἠξίωσα πρός σε ἐλθεῖν: ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς 
μου. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων 8 
ὑπ᾽ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, Πορεύθητι, καὶ πο- 
ρεύεται' καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται' καὶ τῷ δούλῳ μου, 
Ποίησον τοῦτο, καὶ ποιεῖ." ᾿Ακούσας δὲ ταῦτα ὁ ᾿]ησοῦς ἐθαύ- 9 
μασεν αὐτόν: καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπε, 
“ Λέγω ὑμῖν, οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν εὗρον." Kato 
ὑποστρέψαντες οἱ πεμφθέντες εἰς τὸν οἶκον, εὗρον τὸν ἀσθε- 
νοῦντα δοῦλον ὑγιαίνοντα. 

ΚΑῚ ἐγένετο ἐν τῇ ἑξῆς, ἐπορεύετο εἰς πόλιν καλουμένην τι 


Naly καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ ἱκανοὶ, καὶ 


45. περισσεύματος. Qui loquitur, de iis liben- 7. εἰπὲ λόγῳ, say it by a word. 
ter loquitur, que vehementer amat. Morus. Ibid παῖς. In ver. 3. he is called So0tAos. 
49. ἐπὶ τὴν γῆν. Matthew writes, ἐπὶ τὴν Morris says that the Athenians called a slave 


παῖς, even when he was old. 


ἄμμον. vii. 26. 
_Cuap. VII. 2. κακῶς ἔχων. Paralytic. Matt. 11. Ναΐν. Origen says it was on mount 


Hermon. vol. ii. p. 775. In Josephus, “πέρ. 


VIL e 
5. αὐτὸς, himself, at his own charge. xx. 6. some MSS. read Nats as a village through 


Κεφ. 7. KATA AOTKAN. 188 


12 ὄχλος πολύς. ὡς δὲ ἤγγισε τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ, ἐξ- 
εκομέξετο τεθνηκὼς, υἱὸς μονογενὴς τῇ μητρὶ αὐτοῦ, καὶ αὐτῇ 

18 χήρᾳ καὶ ὄχλος τῆς πόλεως ἱκανὸς ἣν σὺν αὐτῇ. καὶ ἰδὼν 
αὐτὴν ὁ κύριος ἐσπλωγχνίσθη ἐπ᾽ αὐτῇ, καὶ εἶπεν αὐτῇ, “ Μὴ 

14 κλαῖε." *Kal προσελθὼν ἥψατο τῆς σοροῦ" οἱ δὲ βαστάζοντες " Act. ix. 40. 

15 ἔστησαν καὶ εἶπε, “ Νεανίσκε, σοὶ λέγω, ἐγέρθητι. Kat 
ἀνεκάθισεν ὁ νεκρὸς, καὶ ἤρξατο λαλεῖν" καὶ ἔδωκεν αὐτὸν τῇ 

16 μητρὶ αὐτοῦ. "ἔλαβε δὲ φύβος ἅ ἅπαντας, καὶ ἐδόξαζον τὸν Θεὸν τ]. peek ΤῊ 
λέγοντες, “Ὅτι προφήτης μέγας ἐγήγερται ἐν ἡμῖν: καὶ ὅτε Mar. vi 81; 

17 ἐπεσκέψατο ὁ Θεὸς τὸν λαὸν αὐτοῦ." Kal ἐξῆλθεν ὁ λόγος τὰ TF 
οὗτος ἐν ὅλῃ τῇ Ιουδαίᾳ περὶ αὐτοῦ, καὶ ἐν πάσῃ τῇ περι- ** 1 
χώρῳ. 

1.1: "ΚΑΙ ἀπήγγειλαν ᾿Ιωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων * Matt. κὶ. 3. 

19 τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ 
᾿Ιωάννης, ἔπεμψε πρὸς τὸν ᾿Ιησοῦν λέγων, “ Σὺ εἶ ὁ ἐρχόμενος, 

207) ἄλλον προσδοκῶμεν ;” Παραγενόμενοι δὲ πρὸς αὐτὸν οἱ 
ἄνδρες εἶπον, “᾿Ιωάννης ὁ βαπτιστὴς ἀπέσταλκεν ἡμᾶς πρός 

21 σὰ λέγων, Σὺ εἶ ὁ ἐρχόμενος, ἣ ἄλλον προσδοκῶμεν ;” Ἔν 
αὐτῇ δὲ τῇ ὥρᾳ ἐθεράπευσε πολλοὺς ἀπὸ νόσων καὶ μαστύγων 
καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο τὸ 

22 βλέπειν. " καὶ ἀποκριθεὶς ὁ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “TI ορευθέντες " Esa, 
ἀπαγγείλατε ᾿Ιωάννῃ ἃ εἴδετε καὶ ἠκούσατε. ὅτι τυφλοὶ ἀνα- a μὰ τ ; 
βλέπουσι, χωλοὶ περιπατοῦσι, λεπροὶ καθαρίξζονται, κωφοὶ *'™ ἢ 

38 ἀκούουσι, νεκροὶ ἐγείρονται, πττωχοὶ εὐωγγελίζονται" καὶ μακά- 

34 ριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί ν᾽ Απελθόντων δὲ > Matt.xi.7. 
τῶν ἀγγέλων ᾿Ιωάννου, ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ 
᾿Ιωάννου, “Τί ἐξεληλύθατε εἰς τὴν ἔρημον θεάσασθαι ; κάλα- 

25 μον ὑπὸ ἀνέμου σαλευόμενον ; ἀλλὰ τί ἐξεληλύθατε ἰδεῖν ; 
ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον ; ἰδοὺ, οἱ ἐν ἱμα- 
τισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν. 

26 ἀλλὰ τί ἐξεληλύθατε ἰδεῖν; προφήτην ; val, λέγω ὑμῖν, καὶ 

27 περισσότερον προφήτου. “οὗτός ἐστι περὶ οὗ γέγραπται, ‘dod, ove Wels 
ἐγὼ ἀποστέλλω τὸν ἄγγελόν μον πρὸ προσώπου σου, ὃς κατα- Marit. | 

28 σκευάσει τὴν ὁδόν σου ἔμπροσθέν σον. Aéyw γὰρ ὑμῖν, μείζων 
ἐν γεννητοῖς γυναικῶν προφήτης ᾿Ιωάννου τοῦ βαπτιστοῦ οὐδείς 
ἐστιν. ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, μείζων αὐτοῦ 

29 ἐστι. Kal πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν 

80 τὸν Θεὸν, βαπτισθέντες τὸ βάπτισμα ᾿Ιωάννου' οἱ δὲ Φαρισαῖοι 
καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ Θεοῦ ἠθέτησαν εἰς ἑαυτοὺς, μὴ 


which persons passed, who went from Galilee wrong. 

to Jerusalem. Havercamp reads Γιναίας. See 29. ἐδικαίωσαν τὸν Θεὸν, acknowledged God 
Reland, Palestin. Ὁ. 905. to be just, or praised God for his justice. 

29—30, Grotius considered these two verses 80. τὴν βουλὴν x. τ. λ. frustrated the inten- 
to be a continuation of Christ’s discourse: 80 tions which God had toward them. For ἀθετεῖν 
did Dr. Clarke, but they are most probably see x. 16. 


ἃ Matt.xi.16. 


e Matt. iii. 4 ; 
Mar. i. 6. 


{ xv. 2. 


@ Matt. ix. 2. 


h Matt. ix. 3; 


Mar. ii. 7. 


$1. The words εἶπε δὲ ὁ κύριος are wanting 
in nearly all the old MSS. and were probably 


ETATTEAION 


134 (Kep. 7. 


βαπτισθέντες ὑπ᾽ αὐτοῦ. ‘ele δὲ ὁ κύριος, “Τίνι οὖν ὁμοιώσω 31 
τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης ; καὶ τίνι εἰσὶν ὅμοιοι ; ὅμοι- 82 
οἵ εἰσι παιδίοις τοῖς ἐν ἀγορᾷ καθημενοις, καὶ προσφωνοῦσιν 
ἀλλήλοις, καὶ λέγουσιν, Ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε: 
ἐθρηνήσαμεν ὑμῖν, καὶ οὐκ ἐκλαύσατε. “ἐλήλυθε γὰρ ᾿Ιωάννης 88 
ὁ βαπτιστὴς μήτε ἄρτον ἐσθίων μήτε οἶνον πίνων, καὶ λέγετε, 
Δαιμόνιον ἔχει. ἐλήλυθεν 6 vids τοῦ ἀνθρώπον ἐσθίων καὶ πί- 84 
νων, καὶ λέγετε, ᾿Ιδοὺ, ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν 
φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων 35 
αὐτῆς πάντων." 

᾿Ηρώτα δέ τις αὐτὸν τῶν Φαρισαίων, ἵνα φάγῃ μετ᾽ αὐτοῦ" 36 
καὶ εἰσελθὼν εἰς τὴν οἰκίαν τοῦ Φαρισαίου, ἀνεκλίθη. Καὶ ἰδοὺ, 81 
γυνὴ ἐν τῇ πόλει, ἥτις ἦν ἁμαρτωλὸς, ἐπυγνοῦσα ὅτι ἀνάκειται 
ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου, καὶ 88 
στᾶσα παρὰ τοὺς πόδας αὐτοῦ ὀπίσω κλαίουσα, ἤρξατο βρέχειν 
τοὺς πόδας αὐτοῦ τοῖς δάκρυσι, καὶ ταῖς θριξὶ τῆς κεφαλῆς 
αὐτῆς ἐξέμασσε, καὶ κατεφίλει τοὺς πόδας αὐτοῦ, καὶ ἤλειφε τῷ 
μύρῳ. (ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν, εἶπεν ἐν ἑαυτῷ, 39 
λέγων, “ Οὗτος εἰ ἣν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ 
γυνὴ, ἥτις ἅπτεται αὐτοῦ" ὅτι ἁμαρτωλός ἐστι." Kat ἀποκρι- 40 
θεὶς ὁ ᾽᾿Ιησοῦς εἶπε πρὸς αὐτὸν, “ Σίμων, ἔχω σοί τι εἰπεῖν. 
ὋὉ δέ φησι, “ Διδάσκαλε, εἰπέ. “Avo χρεωφειλέται ἦσαν 41 
δανειστῇ τινι ὁ εἷς ὥφειλε δηνάρια πεντακόσια, 6 δὲ ἕτερος 
πεντήκοντα. μὴ ἐχόντων δὲ αὐτῶν ἀποδοῦναι, ἀμφοτέροις ἐχα- 42 
ρίσατο. τίς οὖν αὐτῶν, εἰπὲ, πλεῖον αὐτὸν ἀγαπήσει ;᾽" ᾿Α1πο- 43 
κριθεὶς δὲ ὁ Σίμων εἶπεν, “Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχα- 
ptoato.” Ὁ δὲ εἶπεν αὐτῷ, ““᾿Ορθῶς ἔκρινας." Kai στραφεὶς 44 
πρὸς τὴν γυναῖκα, τῷ Σίμωνι ἔφη, “ Βλέπεις ταύτην τὴν 
γυναῖκα ; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ ἐπὶ τοὺς πόδας μου 
οὐκ ἔδωκας" αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέ μου τοὺς πόδας, καὶ 
ταῖς θριξὶ τῆς κεφαλῆς αὐτῆς ἐξέμαξε. φίλημά μοι οὐκ ἔδωκας" 45 
αὕτη δὲ ad’ ἧς εἰσῆλθον, οὐ διέλιπε καταφιλοῦσά μου τους 
πόδας. ἐλαίῳ τὴν κεφαλήν μον οὐκ ἤλειψας" αὕτη δὲ μύρῳ 46 
ἤλειψέ μου τοὺς πόδας. οὗ χάριν, λέγω σοι, ἀφέωνται αἱ 47 
ἁμαρτίαι αὐτῆς αἱ πολλαὶ, ὅτι ἠγάπησε πολύ ᾧ δὲ ὀλέ- 
γον ἀφίεται, ὀλίγον ἀγαπᾷ." Eire δὲ αὐτῇ, ““᾿Αφέωνταί 48 
σου αἱ ἁμαρτίαι." Kat ἤρξαντο οἱ συνανακείμενοι λέγειν 49 
ἐν ἑαυτοῖς, “Tis οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν ;” 


days before the passover. John xii. 1. See 
Thes. Crit. Sacr. pt. i. p. 202. Neither is 


added to complete the sense. 

86. τὶς τῶν Φαρισαίων. His name was Simon; 
see ver. 40. : 

37. This seems certainly not the same story 
which is told by Matt. xxvi.7; Mark xiv. 3; 
and John xii. 3. That happened only six 


there any reason to suppose that this woman 
was Mary Magdalen. See Lardner, Deylingius, 
Obs. Sacr. pt. iii. p. 227. 
Ibid. ἐν τῇ πόλει. Nain. L. de Dieu adi 
45. εἰσῆλθον. Some authorities read εἰσ- 
ἦλθεν, which seems better. See ver. 37. 


Κεφ. 7, 8.) 


KATA AOTKAN. 


135 


50! Kime δὲ πρὸς τὴν γυναῖκα, “Ἢ πίστις cov σέσωκέ ce’ i viii. 49; 


. , ὃς. το ὦ ”» 
“πορεύου εἰς eal i 


et xviii. 48 ; 
Matt. ix 233; 


8 KAI ἐγένετο ἐν τῷ καθεξῆς, καὶ αὐτὸς Suodeve κατὰ πόλιν ἢ Mar. v. 34; 


καὶ κώμην, κηρύσσων καὶ εὐωγγελεζόμενος τὴν βασιλείαν τοῦ ἡ 


2 Θεοῦ καὶ οἱ δώδεκα σὺν αὐτῷ, *xal γυναῖκές τινες ab ἧσαν * Mattxxvi. 
τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία maz. xvi. 9; 


3 ἡ καλουμένη Μαγδαληνὴ, ἀφ' ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, καὶ 


ν΄ Joh. xix. 35. 


᾿Ιωάννα γυνὴ Χουξᾶ ἐπιτρόπου Ἡρώδου, καὶ Σουσάννα, καὶ 
ἕτεραε πολλαὶ, aitives διηκόνουν αὐτῷ ἀπὸ τῶν ὑπαρχόντων 


3 A 
auTars. 


4 ἰΣυνιόντος δὲ ὄχλου πολλοῦ, καὶ τῶν κατὰ πόλιν ἐπιπορευο- | Matt.xiii 3; 


δ μένων πρὸς αὐτὸν, εἶπε διὰ παραβολῆς, ““᾿Εξῆλθεν ὁ σπείρων 


Mar. iv. 1. 


TOU σπεῖραι τὸν σπόρον αὐτοῦ" Kal ἐν τῷ σπείρειν αὐτὸν, ὃ μὲν 
Ww A ean tA “ ΓῚ 
ὄπεσε παρὰ τὴν ὁδὸν, καὶ κατεπατήθη, καὶ τὰ πετεινὰ τοῦ οὐ- 
6 ρανοῦ κατέφαγεν αὐτό. καὶ ἕτερον ἔπεσεν ἐπὶ τὴν πέτραν, καὶ 
7 φυὲν ἐξηράνθη, διὰ τὸ μὴ ἔχειν ἰκμάδα. καὶ ἕτερον ἔπεσεν ἐν 
’ A 4 ray a e ν 3 ’ 
μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν 
8 αὐτό. καὶ ἕτερον ἔπεσεν ἐπὶ τὴν γῆν τὴν ἀγαθὴν, καὶ φυὲν 
ἐποίησε καρπὸν ἑκατονταπλασίονα." Ταῦτα λέγων ἐφώνει, “Ὃ 
9 ἔχων ὦτα ἀκούειν, ἀκονέτω.᾽ τὰ ᾿Επηρώτων δὲ αὐτὸν of μαθηταὶ ὦ stat. 


10 αὐτοῦ λέγοντες, τίς εἴη ἡ παραβολὴ αὕτη" "ὁ δὲ εἶπεν, “ Ὑμῖν 


xiii. 103 
Mar. iv. 10. 


δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ τοῖς δὲ Matt. xi. 
25, 26; 
λοιποῖς ἐν παραβολαῖς, ἵ ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκού- et xiii.'14; 


2 Cor. iii. 


11 ovres μὴ συνιῶσιν. “Ἔστι δὲ αὕτη ἡ παραβολή: ὁ σπόρος 5, 14: 
12 ἐστὶν ὁ λόγος τοῦ Θεοῦ" οἱ δὲ παρὰ τὴν ὁδὸν, εἰσὶν οἱ ἀκούον- Esa, vi. 9; 


Ezech. xii. 2; 


τες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρ- Mar. iv. 12; 


Joh. xii. 40; 


13 δίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν. Poi δὲ ἐπὶ τῆς Act. xxviii. 


πέτρας, οἱ ὅταν ἀκούσωσι, μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ xi 


te a 


οὗτοι ῥίζαν οὐκ ἔχουσιν, οἱ πρὸς καιρὸν πιστεύουσι, καὶ ἐν καιρῷ 5; : Mt 


xiii. 18; 


14 πειρασμοῦ ἀφίστανται. aro δὲ εἰς τὰς ἀκάνθας πεσὸν, οὗτοι Mar. iv. 18. 


P Matt. 


εἰσιν οἱ ἀκούσαντες, Kal ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τι. 20; 
15 τοῦ βίου πορευόμενοι συμπνύγονται, καὶ οὐ τελεσφοροῦσι. τὸ Mer. iv. 16. 


,. 4χυϊϊ. 24; 


δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Matt.xix.23; 


far. x. 33: 


7 Ἢ ; 
ἀκούσαντες, τὸν λόγον κατέχουσι, καὶ καρποφοροῦσιν ἐν ὕπο- 1 Tim τὶ Ὁ. 


μονῇ. 


165 «τρὐδεὶς δὲ λύχνον ἅψας, καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω 


Crap. VIII. 3. ἐπιτρόπου. Some under- 
stand this of Herod’s deputy in the govern- 
ment: others of his treasurer or steward. See 
Matt. xx. 8; Gal. iv. 2; 2 Mace. xi. 1. 

Ibid. αὐτῷ. The best MSS. read αὐτοῖς. 

4. Luvidyros relates to the whole sentence: 
When the multitude, and they who had come to 
him from every city, were assembled together. 
L. de Dieu. Jesus addressed them from a 
boat. Matt. xiii. 2; Mark iv. 1. 

Ibid. τῶν κατὰ πόλιν. The persons from dif- 


r xi. 38; 
Matt. v.15; 
Mar. iv. 21. 


ferent cities. 

6. ἰκμάδα. Matthew and Mark write βάθος 
ay οἱ παρὰ τὴν dddy, i. 6. of δεχόμενοι τὸν 
σπόρον παρὰ τὴν ὁδόν. 

14. πορευόμενοι, going away from hearing the 
word. Elsner, Wolfius. Or it may merely 
mean, as they go along in life. 

16—18. Having spoken of the effect of the 
word upon the hearers, he now tells his dis- 
ciples what they must do as leachers of the 


ὃ xii. 8. 
Matt. x. 46; 
Mar. iv. 22; 
Job zii. 22. 

t xix. 26; 
Matt. xiii.13; 
et xxv. 29; 
Mar. iv. 25. 


e Matt. 

xii. 46; 

οἱ xiii. 55; 
Mar. iii. 31. 


τ Joh. xv.14 
4 Cor. v. 16. 


8s Job 
xxvi. 12; 
Psal. cvii. 35. 


ε Matt. 
viii. 28; 
Mar. v. 1. 


word. They must not keep it to themselves; 
for it cannot be concealed; and if the 
preach what they have learnt, they will them- 


ETAITEAION 


136 [Κεφ. 8. 


κλίνης τίθησιν" GAN ἐπὶ λυχνίας ἐπιτίθησιν, iva οἱ εἰσπορευό- 
μενοι βλέπωσι τὸ φῶς. "οὐ γάρ ἐστι κρυπτὸν, ὃ οὐ φανερὸν 17 
γενήσεται" οὐδὲ ἀπόκρυφον, ὃ οὐ γνωσθήσεται, καὶ εἰς φανερὸν 
ἔλθῃ. ἰβλέπετε οὖν πῶς ἀκούετε: ὃς γὰρ ἂν ἔχη, δοθήσεται 18 
αὐτῷ' καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν, ἀρθήσεται an’ 
αὐτοῦ." 

"Παρεγένοντο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, 19 
καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον. καὶ ἀπηγγέλη 20 
αὐτῷ, λογόντων, “᾿Η μήτηρ cov καὶ of ἀδελφοί σου ἑστήκασιν 
ἔξω, ἰδεῖν σε θέλοντες." *'O δὲ ἀποκριθεὶς εἶπε πρὸς αὐτοὺς, 21 
“Μήτηρ μου καὶ ἀδελφοί pov οὗτοί εἰσιν, οἱ τὸν λόγον τοῦ Θεοῦ 
ἀκούοντες καὶ ποιοῦντες αὐτόν." 

Υ Καὶ ἀγένετο ἐν μιᾷ τῶν ἡμερῶν, καὶ αὐτὸς ἐνέβη εἰς πλοῖον 22 


καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπε πρὸς αὐτοὺς, ““ Διέλθωμεν εἰς τὸ 
; 


.39 


πέραν τῆς λίμνης" καὶ ἀνήχθησαν. πλεόντων δὲ αὐτῶν ἀφύπ- 28 
νωσε. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπλη- 
ροῦντο, καὶ ἐκινδύνευον. προσελθόντες δὲ διήγειραν αὐτὸν, λέ- 24 
γοντες, “ ᾿Επιστάτα, ἐπιστάτα, ἀπολλύμεθα." ‘O δὲ ἐγερθεὶς 
ἐπετίμησε τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος" καὶ ἐπαύ- 
σαντο, καὶ ἐγένετο γαλήνη. "εἶπε δὲ αὐτοῖς, “Ποῦ ἐστιν ἡ 25 
πίστις ὑμῶν ;” Φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλή- 
λους, “ Τίς ἄρα οὗτός ἐστιν, ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ 
τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ ;” 

®KAI κατέπλευσαν εἰς τὴν χώραν τῶν Γαδαρηνῶν, ἥτις 98 
ἐστὶν ἀντιπέραν τῆς Γαλιλαίας. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν, 27 
ὑπήντησεν αὐτῷ ἀνήρ τις ἐκ τῆς πόλεως, ὃς εἶχε δαιμόνια ἐκ 
χρόνων ἱκανῶν, καὶ ἱμάτιον οὐκ ἐνεδιδύσκετο, καὶ ἐν οἰκίᾳ οὐκ 
ἔμενεν, ἀλλ᾽ ἐν τοῖς μνήμασιν. ἰδὼν δὲ τὸν ᾿Ιησοῦν, καὶ ἀνα- 28 
κράξας, προσέπεσεν αὐτῷ, καὶ φωνῇ μεγάλῃ εἶπε, “ Τί ἐμοὶ καὶ 
σοὶ, Ἰησοῦ, υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου ; δέομαί σου, μή με 
βασανίσῃς." Παρήγγειλε γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ 29 
ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου" πολλοῖς γὰρ χρόνοις συνηρπάκει 
αὐτὸν, καὶ ἐδεσμεῖτο ἁλύσεσι καὶ πέδαις φυλασσόμενος, καὶ 
διαρρήσσων τὰ δεσμὰ ἠλαύνετο ὑπὸ τοῦ δαίμονος εἰς τὰς ἐρή- 
μους. ἐπηρώτησε δὲ αὐτὸν ὁ ᾿Ιησοῦς λέγων, “Ti σοι ἐστὶν 80 
ὄνομα ;” ‘O δὲ εἶπε, “““εγεών"" ὅτι δαιμόνια πολλὰ εἰσῆλθεν 
27. ἀνήρ tis. Matthew says there were two 


men. He had not the habit of wearing clothes, 
or of living in a house, but among the tombs. 


do not 


selves receive no more instruction. 

20. ἀπηγγέλη αὐτῷ, λεγόντων. There is a 
similar construction in Herodotus, τῷ χρυσέῳ 
ἐπιγέγραπται, Λακεδαιμονίων φαμένων εἶναι ἀνά- 
θημα. i. See Wolfius, Alberti, Raphel. 

23. καὶ συνεπληροῦντο, and they were filing 
with water, i. e. the ship was filling. 

26. Γαδαρηνῶν. See note at Matt. viii. 28. 


"Ex τῆς πόλεως means a native of the city, or 
belonging to the city. Grotius, Wetstein, New- 
come. See John i. 45. Ἱμάτιον is perhaps to 
be taken literally, and means only the upper 
garment, or cloak. See Matt. v. 40. 

29. πολλοῖς χρόνοι. Beza renders it long 
ago: but Erasmus and L. de Dieu, frequently. 


Κιφ. 8.] KATA AOTKAN. 137 


8ι εἰς αὐτόν. καὶ παρεκάλει αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς eis τὴν 

32 ἄβυσσον ἀπελθεῖν. ἣν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένων 
ἐν τῷ ὄρει καὶ παρεκάλουν αὐτὸν ἵνα ἐπιτρέψη αὐτοῖς εἰς ἐκεί- 

88 νους εἰσελθεῖν. καὶ ἐπέτρεψεν αὐτοῖς. ἐξελθόντα δὲ τὰ δαιμόνια 
ἀπὸ τοῦ ἀνθρώπου εἰσῆλθεν εἰς τοὺς χοίρους" καὶ ὥρμησεν ἡ 

84 ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην, καὶ ἀπεπνύγη. ἰδόντες 
δὲ οἱ βόσκοντες τὸ γεγενημένον, ἔφυγον, καὶ ἀπελθόντες ἀπήγ- 

85 γείλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. ἐξῆλθον δὲ ἰδεῖν τὸ 
γεγονός" καὶ ἦλθον πρὸς τὸν ᾿Ιησοῦν, καὶ εὗρον καθήμενον τὸν 
ἄνθρωπον, ἀφ᾽ οὗ τὰ δαιμόνια ἐξεληλύθει, ἱματισμένον καὶ 
σωφρονοῦντα, παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ καὶ ἐφοβήθησαν. 

86 ἀπήγγειλαν δὲ αὐτοῖς καὶ οἱ ἰδόντες, πῶς ἐσώθη ὁ δαιμονισθείς. 

87 nal ἠρώτησαν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρον τῶν ν Δοι. xvi.89. 
Γαδαρηνῶν ἀπελθεῖν am’ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο" 

as αὐτὸς δὲ ἐμβὰς εἰς τὸ πλοῖον, ὑπέστρεψεν. “ἐδέετο δὲ αὐτοῦ ὁ « Mar.v. 1A. 
ἀνὴρ ἀφ᾽ οὗ ἐξεληλύθει τὰ δαιμόνια, εἶναι σὺν αὐτῷ. ἀπέλυσε 

89 δὲ αὐτὸν ὁ ᾿Ιησοῦς, λέγων, ““ὙὝπόστρεφε εἰς τὸν οἶκόν σου, καὶ 
διηγοῦ ὅσα ἐποίησέ σοι ὁ Θεός." Καὶ ἀπῆλθε, καθ᾽ ὅλην τὴν 
πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ ᾿Ιησοῦς. 

4 ‘ETENETO δὲ ἐν τῷ ὑποστρέψαι τὸν ᾿Ιησοῦν, ἀπεδέξατο 
αὐτὸν ὁ ὄχλος" ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν. 

41 ‘Kai ἰδοὺ, ἦλθεν ἀ ἀνὴρ ᾧ ὄ ὄνομα ᾿Ἰάειρος, καὶ αὐτὸς ἄρχων τῆς 4 Matt.ix 183 
συνωγωγῆς ὑπῆρχε, καὶ πεσὼν παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ, 

42 παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ ὅτι θυγάτηρ 
μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα, καὶ αὕτη ἀπέθνησκεν. ἐν δὲ 

43 τῷ ὑπάγειν αὐτὸν, οἱ ὄχλοι συνέπνυγον αὐτόν. " Καὶ γυνὴ οὖσα « Mattix 20; 
ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις εἰς ἰατροὺς προσαν- pale 
αλώσασα ὅλον τὸν βίον, οὐκ ἴσχυσεν ὑπ᾽ οὐδενὸς θεραπευθῆναι, 

4 προσελθοῦσα ὄπισθεν, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου av- 

45 Tov’ καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς. καὶ εἶπεν 
ὁ ᾿Ιησοῦς, “Τίς ὁ ἁψάμενός μου ;” ᾿Αρνουμένων δὲ πάντων, 
εἶπεν ὁ Πέτρος καὶ οἱ per’ αὐτοῦ, ““᾿ Ἐπιστάτα, οἱ ὄχλοι συν- 
ἐχουσί σε καὶ ἀποθλίβουσι, καὶ λέγεις, Τίς ὁ ἁψάμενός μου ;”? 

46 Ο δὲ ᾿Ιησοῦς εἶπεν, ““Ἡψατό μου τίς" ἐγὼ γὰρ ἔγνων δύναμιν 

47 ἐξελθοῦσαν ἀπ᾽ ἐμοῦ." ᾿Ιδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθε, τρέ- 
μουσα ἦλθε, καὶ προσπεσοῦσα αὐτῷ, δι᾿ ἣν αἰτίαν ἥψατο αὐτοῦ, 
ἀπήγγειλεν αὐτῷ ἐνώπιον παντὸς τοῦ λαοῦ, καὶ ὡς ἰάθη παρα- 

48 χρῆμα. ὁ δὲ εἶπεν αὐτῇ, “ Θάρσει, θύγατερ, ἡ πίστις σον σέ- 


81. εἰς τὴν ἄβυσσον. Mark writes ἔξω τῆς Ibid. ἀπεδέξατο implies that they received 
χώρας. v. 10. “ABvocoy probably means the him gladly. 
place of torment. See Rev. ix. 1, 2,11; xi. 7; 42. ἀπέθνησκεν, was dying, or, on the point of 
xvii. 8. Clarke. death. See ver. 49. Mark says ἐσχάτως ἔχει. 

82. ἱκανῶν. There were 2000. Mark τ. 18. v. 23. 

39. τὴν πόλιν. Mark says ἐν τῇ Δεκαπόλει, 48. εἰς ἰατρούς. Nearly all the best MSS, 
v. 20. read ἰατροῖς. 

40. ὑποστρέψαι, to Capernaum. Matt. ix. 1. 


188 ΕΥ̓ΑΓΓΈΛΙΟΝ [Kep. 8, 9. 


{ Mar. v.33, σωκέ σε' πορεύου εἷς εἰρήνην "Ete αὐτοῦ λαλοῦντος, ἔρχε- 49 
ται τις παρὰ τοῦ ἀρχισυναγώγου, λέγων αὐτῷ, ““Ὅτι τέθνηκεν 
ἡ θυγάτηρ σου' μὴ σκύλλε τὸν διδάσκαλον." ‘O δὲ ᾿Ιησοῦς 50 
ἀκούσας ἀπεκρίθη αὐτῷ, λέγων, “Μὴ φοβοῦ' μόνον πίστευε, 
καὶ σωθήσεται." Εἰσελθὼν δὲ εἰς τὴν οἰκίαν, οὐκ ἀφῆκεν δι 
εἰσελθεῖν οὐδένα, εἰ μὴ Πέτρον καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην, καὶ 
τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα. ἔκλαιον δὲ πάντες, καὶ 52 
ἐκόπτοντο αὐτήν. ὁ δὲ εἶπε, ““ Μὴ κλαίετε' οὐκ ἀπέθανεν, ἀλλὰ 
καθεύδει." Kat κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν. αὐτὸς 53 
δὲ ἐκβαλὼν ἔξω πάντας, καὶ κρατήσας τῆς χειρὸς αὐτῆς, ἐφών- δ΄ 
Ὁ Το. αὶ. 11, OE λέγων, “ Ἣ παῖς, eyeipov.” εἰΚαὶ ἐπέστρεψε τὸ πνεῦμα 55 
αὐτῆς, καὶ ἀνέστη παραχρῆμα' καὶ διέταξεν αὐτῇ δοθῆναι 
φαγεῖν. καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς" ὁ δὲ παρήγγειλεν αὐτοῖς 56 
μηδενὶ εἰπεῖν τὸ γογονός. 
bSTTKAAESAMENO® δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, 9 
Mer ul 13; ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια, καὶ 
obvi 7. γόσρυς θεραπεύειν" ἱκαὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασι- 2 


i Matt. x. 7. ΄Ἕἕ “~ nv a 
& xxii. 85, λείαν τοῦ Θεοῦ, καὶ ἰᾶσθαι τοὺς ἀσθενοῦντας. *xal εἶπε πρὸς 3 


Matt ποθι αὐτοὺς, “Μηδὲν αἴρετε εἰς τὴν ὁδόν" μήτε ῥάβδους, μήτε πήραν, 
tx. δ, δ μήτε ἄρτον, μήτε ἀργύριον, μήτε ἀνὰ δύο χιτῶνας ἔχειν. ‘Kal 4 
ar. vi. 10. 


els ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε, καὶ ἐκεῖθεν ἐξέρχεσθε. 

= x. 10, 115 meal ὅσοι ἂν μὴ δέξωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως 5 

Mar. vi. ee ἐκείνης, καὶ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάξατε, 

ae ΟἹ εἰς μαρτύριον ἐπ᾽ αὐτούς." ᾿Βξερχόμενοι δὲ διήρχοντο κατὰ 6 
τὰς κώμας, εὐαγγελιζόμενοι καὶ θεραπεύοντες ππανταχοῦ. 

5 Ἤκουσε δὲ ‘Hpwdns ὁ τετράρχης τὰ γινόμενα ὑπ᾽ αὐτοῦ 1 
πάντα' καὶ διηπόρει, διὰ τὸ λέγεσθαι ὑπό τινων, “Ore ‘Iw- 
άννης ἐγήγερται ἐκ νεκρῶν" ὑπό τινων δὲ, ““Ὅτι ᾿Ηλίας 8 
ἐφάνη" ἄλλων δὲ, ““ΟὍτι προφήτης εἷς τῶν ἀρχαίων ἀνέστη." 
Καὶ εἶπεν ὁ Ἡρώδης, ““᾿Ιωάννην ἐγὼ ἀπεκεφάλισα' τίς δέ 9 
ἐστιν οὗτος, περὶ οὗ ἐγὼ ἀκούω τοιαῦτα ;᾽" Kal ἐζήτει ἰδεῖν 
αὐτόν. 
© Matt. ο Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα 10 
Με νι 30.- ἐποίησαν" καὶ παραλαβὼν αὐτοὺς, ὑπεχώρησε κατ᾽ ἰδίαν εἰς 
᾿ τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά. οἱ δὲ ὄχλοι γνόν- 11 
τες ἠκολούθησαν αὐτῷ" καὶ δεξάμενος αὐτοὺς, ἐλάλει αὐτοῖς 


® Matt.xiv.1; 
Mar. vi. 14: 


P Matt. 

xiv.15; σερὶ τῆς βασιλείας τοῦ Θεοῦ, καὶ τοὺς χρείαν ἔχοντας θερα- 
Mar. vi. 35; , ΓΝ ς ee Lf . 
Joh. vi.5. πείας ato. PH δὲ ἡμέρα ἤρξατο κλίνειν' προσελθόντες δὲ ot 12 


49. παρὰ τοῦ ἀρχισυναγώγου, belonging to the 
ruler, a8 τὰ wap’ αὐτῶν in x. 7. of παρ᾽ αὐτοῦ in 
Mark iii. 21. 

54. πάντας, except the father and mother and 
the three disciples. Mark v. 40. 

Cuar. IX. 2. ἀπέστειλεν. Not in a body, 
but two and two. Mark vi. 7. 

δ. μήτε ῥάβδους. This seems to mean that 
they were only to carry one staff. See Mark 


vi. 8. Perhaps in every instance the meaning 
is, that they were to take nothing purposely for 
the journey, but to go just as they were. 

9. ehre. See xxiii. 8. 

12. κλίνειν is used for ad finem vergere, with- 
out any reference to the going down of the sun: 
for Polybius writes, dua δὲ τῷ κλῖναι τὸ τρίτον 
μέρος τῆς νύκτος. iii. 9.8. Raphel, ad ἐ. 


Κεφ. 9.} 


ΚΑΤΑ AOYKAN. 


189 


δώδεκα εἶπον αὐτῷ, ““᾿Απόλυσον τὸν ὄχλον, ἵνα ἀπελθόντες εἰς 
τὰς κύκλῳ κώμας καὶ τοὺς ἀγροὺς καταλύσωσι, καὶ εὕρωσιν 
18 ἐπισιτισμόν' ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν. Εἶπε δὲ πρὸς 


αὐτοὺς, ““ Δότε αὐτοῖς ὑμεῖς payeiv.” 


Οἱ δὲ εἴπον, “ Οὐκ εἰσὶν 


ἡμῖν πλεῖον ἢ πέντε ἄρτοι καὶ δύο ἰχθύες, εἰ μήτι πορευθέντες 
14 ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα" ἧσαν 
γὰρ ὡσεὶ ἄνδρες πεντακισχίμοι. Εἶπε δὲ πρὸς τοὺς μαθητὰς 
15 αὐτοῦ, ““Κατακλίνατε αὐτοὺς κλισίας ἀνὰ πεντήκοντα" καὶ 
16 ἐποίησαν οὕτω, καὶ ἀνέκλιναν ἅπαντας. λαβὼν δὲ τοὺς πέντε 
ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν, εὐλό- 
γησεν αὐτοὺς, καὶ κατέκλασε, καὶ ἐδίδου τοῖς μαθηταῖς παρατι- 
17 θένας τῷ ὄχλῳ. καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες" καὶ 
ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων, κόφινοι δώδεκα. 
18 KAI ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον καταμόνας, 5 Matt. 
συνῆσαν αὐτῷ οἱ μαθηταὶ, καὶ ἐπηρώτησεν αὐτοὺς λέγων, Mar. viii. 27. 
19 “Τίνα με λέγουσιν οἱ ὄχλοι εἶναι ;᾽ "Oi δὲ ἀποκριθέντες εἶπον, r Mau, 
“᾿Ιωάννην τὸν βαπτιστήν' ἄλλοι δὲ ᾿Ηλίαν. ἄλλοι δὲ, ὅτε προ- Mar. vi. 14. 


80 φήτης τις τῶν ἀρχαίων ἀνέστη." 
τίνα με λέγετε εἶναι ;” 


21 Χριστὸν τοῦ Θεοῦ." 


5 Εἶπε δὲ αὐτοῖς, ““Ὑμεϊς δὲ " Job. vi. 69. 
Αποκριθεὶς δὲ ὁ 
ὋὉ δὲ ἐπιτιμήσας αὐτοῖς, παρήγγειλε 


Πέ ἐτρος εἶπε, “ Τὸν 


22 μηδενὶ εἰπεῖν τοῦτο, "εἰπὼν, “Οτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου "" t xviii. 81 ; 


et xxiv. 


πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων Matt.xvi. a1; 


καὶ a , ἀρχιερέων καὶ , γραμματέων, καὶ ἀποκτανθῆναι, καὶ τῇ τρίτῃ νη}: ᾿ 


ἡμέρᾳ ἐγερθῆναι. 


et ix. 31; 
et x. 33. 


23 °"Eneye δὲ πρὸς πάντας, “Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, « xiv. 27; 


ἀπαρνησάσθω ἑαντὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέ- 


Matt. x. 38; 
et xvi. 24; 


24 pay, καὶ ἀκολουθείτω μοι. “ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ | δεν: ΜῈ χὰ 


xvii. 88; 


σῶσαι, ἀπολέσει αὐτήν" ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ Matt. x. 39; 
45 ἕνεκεν ἐμοῦ, οὗτος σώσει αὐτήν. τί γὰρ ὠφελεῖται ἄνθρωπος, Ἐπ πε 

κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ξημιωθείς ; ete ἘΠῚ 5, 
26 δς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς yon. «33; 

τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ Mer. τι. 88) 


47 καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων. 


2 Tim. ii. 12; 
: Λ δὲ ὑ ~ 1 Joh. ii, 38. 
ἔγω ὑμῖν ἀλη a 


Gas, εἰσί τινες τῶν ὧδε ἑστηκότων, οἱ οὐ μὴ γεύσονται θανάτου, 1. 28; 


ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ. 


Mar. ix. 1. 
® Matt.xvii.1; 


28 " Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ, Mar. ix. 3. 


12. ἀγροὺς seems to answer to our word 
farms. For καταλύσωσι see note at κατάλυμα 
in iL 7. 

13. of δὲ εἶπον. This was Andrew. 
John vi. 8. 

14. πεντακισχίλιοι, beside women and children. 
Matt. xiv. 21. 

21. ἐπιτιμήσας. This perhaps alludes to the 
rebuke given to Peter, which is mentioned by 
Matt. xvi. 22, 23, and which makes this passage 
of S. Luke more ‘intelligible. 

22. If these were the words alluded to in 


See 


xxiv. 7, 8, they were spoken in the presence of 
other persons beside the disciples. See xviii. 
32. 

23. πάντας, the multitude as well as his dis- 
ciples. Mark viii. 34. 

27. ἀληθῶς might perhaps be coupled with 
εἰσί rwes. Our Saviour means to say, But 
though the time which I have just mentioned 
is far distant, when Christ’s heavenly kingdom 
will begin, I tell you that his earth’y kingdom 
will begin very soon. 

28. See note at Matt. xvii. 1, and for the 


140 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 9. 


καὶ παραλαβὼν τὸν Πέτρον καὶ ᾿Ιωάννην καὶ ᾿Ιάκωβον, ἀνέβη 
εἰς τὸ ὄρος προσεύξασθαι. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι 29 
αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, καὶ ὁ ἱματισμὸς 
αὐτοῦ λευκὸς ἐξαστράπτων. Kai ἰδοὺ, ἄνδρες δύο συνελάλουν 30 
αὐτῷ, οἵτινες ἦσαν Μωσῆς καὶ ᾿Ηλίας" οἱ ὀφθέντες ἐν δόξῃ 31 
ἔλογον τὴν ἔξοδον αὐτοῦ, ἣν ἔλελλε πληροῦν ἐν ᾿Ιερουσαλήμ. 
ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ" διωγρη- 32 
γορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ, καὶ τοὺς δύο ἄνδρας τοὺς 
συνεστῶτας αὐτῷ. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ᾽ 38 
αὐτοῦ, εἶπεν ὁ Πέτρος πρὸς τὸν ᾿Ιησοῦν, “Ἐπιστάτα, καλόν 
ἐστιν ἡμᾶς ὧδε εἶναι' καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ, 
καὶ Μωσεῖ μίαν, καὶ μίαν ᾿Ηλίᾳ᾽" μὴ εἰδὼς ὃ λέγει. ταῦτα δὲ 84 
αὐτοῦ λέγοντος, ἐγένετο νεφέλη καὶ ἐπεσκίασεν αὐτούς" ἐφοβή- 
θησαν δὲ ἐν τῷ ἐκείνους εἰσελθεῖν εἰς τὴν νεφέλην. “καὶ φωνὴ 35 


ἐγένετο ἐκ τῆς νεφέλης, λέγουσα, “Οὗτός ἐστιν ὁ vids μου ὁ 


9 Ν 9 a > , ᾽9 ν 2 a , \ N 
ἀγαπητὸς, αὐτοῦ ἀκούετε. Kai ἐν τῷ γενέσθαι τὴν φωνὴν, 36 


; εὑρέθη ὁ ᾿Ιησοῦς μόνος. καὶ αὐτοὶ ἐσύγησαν, καὶ οὐδενὶ ἀπήγ- 
; γείλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑωράκασιν. 


ἀ’ Εγένετο δὲ ἐν τῇ ἑξῆς ἡμέρᾳ, κατελθόντων αὐτῶν ἀπὸ τοῦ 37 
ὄρους, συνήντησεν αὐτῷ ὄχλος πολύς. Καὶ ἰδοὺ, ἀνὴρ ἀπὸ 88 
τοῦ ὄχλου ἀνεβόησε, λέγων, “ Διδάσκαλε, δέομαί σου, ἐπί- 
βλεψον ἐπὶ τὸν νἱόν pov, ὅτι μονογενής ἐστί por καὶ ἰδοὺ, 39 


᾿ πνεῦμα λαμβάνει αὐτὸν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει 


ὁ xviii. $2; 
Matt. xvi.21; 
et xvii. 22; 
Mar. ix. 31. 
f xviii. 34; 
Mar. ix. 33. 


@ xxii. 24; 
Matt. xviii.1; 
Mar. ix. 33. 


construction of ἡμέραι see note at Matt. xv. 32. 
Καὶ before παραλαβὼν is perhaps an interpola- 


tion. 


9 AN 9 “A \ , 9 ~ ν᾽ 53 3 “A , 
αὐτὸν μετὰ ἀφροῦ, καὶ μόγις ἀποχωρεῖ am’ αὐτοῦ, συντρίβον 
αὐτόν. καὶ ἐδεήθην τῶν μαθητῶν σου, ἵνα ἐκβάλλωσιν αὐτὸ, 40 
καὶ οὐκ ἠδυνήθησαν." ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, “"N 41 
γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς, 

. » ες oa ,ὕ φ . er 2 ν ‘ 
καὶ ἀνέξομαι ὑμῶν ; προσάγαγε ὧδε τὸν υἱόν σον." “Ere δὲ 42 
προσερχομένου αὐτοῦ, ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπά- 
ραξεν: ἐπετίμησε δὲ ὁ ᾿Ιησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ 
37 \ na 2 ll > NA A \ 4 a > 
ἰάσατο τὸν παῖδα, καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. ἐξ- 43 
επλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ Θεοῦ. Πάντων 
δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίησεν ὁ ᾿Ιησοῦς, εἶπε πρὸς 
τοὺς μαθητὰς αὐτοῦ, “"Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς 44 
λόγους τούτους" ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι 
εἰς χεῖρας ἀνθρώπων." [Οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν 45 
παρακεκαλυμμένον ἀπ᾽ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτό: καὶ ἐφο- 
βοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτουι Εἰσῆλθε 46 
δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ, τίς ἂν εἴη μείζων αὐτῶν. ὁ δὲ 
ment αἱ my miracles: but they little think what I 


now announce to you, that he who has worked 
these miracles is to be delivered up &c. 


81. τὴν ἔξοδον αὐτοῦ, his death, as in 2 Pet. 45. ἵνα μή. See note at Matt. i. 22. 


i. 15. 


46. διαλογισμὸς here may mean merely a 


44. Θέσθε ὑμεῖς. There is an emphasis in thought, and not a conversation: but see Mark 


duets. Ye hear all the people expressing astonish- 


ix. 34, where it appears that Jesus noticed this 


" Keg. 9, 10.) 


KATA AOTKAN. 


141 


"Inaovs ἰδὼν τὸν διαλογισμὸν τῆς καρδίας αὐτῶν, ἐπιλαβομενος 
48 παιδίου, ἔστησεν αὐτὸ Tap ἑαυτῷ, δ καὶ εἶπεν αὐτοῖς, ““Os ἐὰν " » Mate 


δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται" καὶ Mar. Mar. is, 57; ; 


Joh. xiii. 20. 


ὃς ἐὰν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά με. '6 γὰρ psxpo- ; a Ale 


TEPOS ἐν πᾶσιν ὑμῖν ὑπάρχων, οὗτος ἔσται μέγας. 


4. ἢ ᾿Αποκριθεὶς δὲ ὁ 


ἐπὶ τῷ ὀνόματί σον ἐκβάλλοντα τὰ δαιμόνια καὶ ἐκωλύσαμεν 
50 αὐτὸν, ὅτι οὐκ ἀκολουθεῖ μεθ᾽ ἡμῶν. 


᾿Ιωάννης εἶπεν, “Ἐπιστάτα, εἴδομέν τινα 11. 


et xviii. 14; 
Matt. xxiii, 


k Mar. ix.38. 


'Kai εἶπε πρὸς αὐτὸν ὁ Val, 333 


᾿Ιησοῦς, “Mr κωλύετε' ὃς γὰρ οὐκ ἔστι καθ᾽ ἡμῶν, ὑπὲρ ἡμῶν Mar. ix. 40. 


ἐστιν. 


δι ᾽ΕΓΕΝΕΤῸΟ δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀνα- 
λήψεως αὐτοῦ, καὶ αὐτὸς τὸ πρύσωπον αὐτοῦ ἐστήριξε τοῦ 

52 πορεύεσθαι εἰς ‘Iepovcarnp. καὶ ἀπέστειλεν ἀγγέλους πρὸ 
“προσώπου αὐτοῦ" ™xal πορευθέντες εἰσῆλθον εἰς κώμην Zapa- = Job Fe 


53 ρειτῶν, ὥστε ἑτοιμάσαι αὐτῷ. καὶ οὐκ ἐδέξαντο αὐτὸν, ὅτι τὸ 


δ4 πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς “Ιερουσαλήμ. "ἰδόντες δὲ » 2 Reg. i. 


οἱ μαθηταὶ αὐτοῦ ᾿Ιάκωβος καὶ ᾿Ιωάννης εἶπον, “ Κύριε, θέλεις 


10, 12. 


εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ, καὶ ἀναλῶσαι αὐτοὺς, 
55 ὡς καὶ ᾿Ηλίας ἐποίησε; oS τραφεὶς δὲ ἐπετίμησεν αὐτοῖς, καὶ 
δὲ εἶπεν, “Οὐκ οἴδατε οἵου πνεύματός ἐστε ὑμεῖς ; οὁ γὰρ υἱὸς © Job.iii.17; 


τοῦ ἀνθρώπου οὐκ ἦλθε ψυχὰς ἀνθρώπων ἀπολέσαι, ἀλλὰ 
Kai ἐπορεύθησαν εἰς ἑτέραν κώμην. 


σῶσαι." 


et xii. 47. 


6 P’Evyévero δὲ πορενομένων αὐτῶν ἐν τῇ ὁδῷ, εἶπέ τις πρὸς P Matt. vii. 


58 αὐτὸν, ““᾿Ακολουθήσω σοι ὅπου ἂν ἀπέρχῃ, κύριε." 


Καὶ εἶπεν 


αὐτῷ ὁ ᾿Ιησοῦς, “ Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ 
τοῦ οὐρανοῦ κατασκηνώσεις" ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει 


59 ποῦ τὴν κεφαλὴν κλίνη. 
μοι. ' 
60 θάψαι τὸν πατέρα ov.’ 


Ο δὲ εἶπε, “ Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον 
Εἶπε δὲ αὐτῷ ὁ ᾿Ιησοῦς, “"Ades 


4 Εἶπε δὲ πρὸς ἕτερον, “᾽Ακολούθει 4 Matt. vii. 


TOUS νεκροὺς θάψαι τοὺς ἑαντῶν νεκρούς" σὺ δὲ ἀπελθὼν διάγ- 


61 γέλλε τὴν βασιλείαν τοῦ Θεοῦ." 


Εἶπε δὲ καὶ ὅτερος, “᾽Ακο- - «ἃ Reg. xix 


λουθήσω σοι, κύριε" πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι ἦ" 


62 τοῖς εἰς τὸν οἶκόν pov.’ 


Εἶπε δὲ πρὸς αὐτὸν ὁ ᾿Ιησοῦς, 


“ Οὐδεὶς ἐπιβαλὼν τὴν χεῖρα αὐτοῦ ἐπ᾽ ἄροτρον, καὶ βλέπων 


εἰς τὰ ὀπίσω, εὔθετός ἐστιν εἰς τὴν βασιλείαν τοῦ Θεοῦ. 


23 


10 ΜΕΤΑ δὲ ταῦτα ἀνέδειξεν ὁ κύριος καὶ ἑτέρους ἑβδομήκοντα, 


dispute, not at the time, but afterwards in the 
house. 

48. τοῦτο τὸ παίδιον. 
οὗτον. xviii. 5. 

51. τὸ πρόσωπον αὐτοῦ ἑστήριξε, Firmiter 
animo destinavit. Valcken. ad i. The phrase 
is used by the LXX in Jerem. xxi. 10; Ezech. 
vi. 2; xiv.8. See aleo 2 Kings xii. 17; Jerem. 
xlii. 15. 

, Ibid. εἰς Ἱερουσαλήμ. This can hardly be 
his last journey to Jerusalem at the ver. 
It may have been to the feast of tabernacles, as 


Matthew writes ro: 


in John vii. 2, 10, or to the feast of the dedica- 
tion, x. 22, 23. See Luke x. 38—42. 

55. Οὐκ οἴδατε x. τ. A.; Some read this with- 
out an interrogation. Ye are not aware whence 
this hasty disposition and desire of revenge in you 
proceeds. Clarke. With the interrogation it 
means, Do ye not know of what disposition ye 
ought to be? The whole passage καὶ elwey —— 
ἀλλὰ σῶσαι is omitted in the best MSS. 

57. rss. One of the Scribes. Matt. viii. 19. 

παρ. X. 1. This was after the sending 
of the twelve, mentioned by Matt. x. 6. Eas. 


142 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 10. 9 


καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο πρὸ προσώπου αὐτοῦ, εἰς πᾶσαν 


ὁ Matt.ix.37; πόλεν Kal τόπον οὗ ἔμελλεν αὐτὸς ἔρχεσθαι. 


Joh. iv. 35; 
2 Thess. iii.1. T ‘00S αὐτοὺς, 


"Ἔλεγεν οὖν 2 


“°C μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλύγοι' 


δεήθητε οὖν τοῦ Kupiov τοῦ θερισμοῦ, ὅπως ἐκβάλλῃ ἐργάτας 


(Matt.x.16. εἰς τὸν θερισμὸν αὐτοῦ. 


εἰ χ. 3; 
et xxii. 35; 


Ὑπάγετε" ἰδοὺ, ἐγὼ ἀποστέλλω 8 
ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. “μὴ βαστάζετε βαλάντιον, μὴ 4 


Matt.x.9,10; πήραν, μηδὲ ὑποδήματα' καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 


Mar. vi. 8; 
2 Reg. iv. 29. 


x Eis ἣν δ᾽ ἂν οἰκίαν εἰσέρχησθε, πρῶτον λέγετε, Εἰρήνη τῷ 5 


= Mattx12; οἴκῳ τούτῳ. καὶ ἐὰν μὲν ἢ ἐκεῖ ὁ υἱὸς εἰρήνης, ἐπαναπαύσεται 6 


Mar. vi. 

y Lev. xix. ns 
Deut. xxiv. 
14; et xxv.4; 


ἐπ᾽ αὐτὸν ἡ εἰρήνη ὑμῶν" εἰ δὲ μήγε, ἐφ᾽ ὑμᾶς ἀνακάμψει. Υ ἐν 1 
αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ᾽ αὐτῶν’ 


Matt. x. 10; ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ ἐστι. μὴ μεταβαίνετε ἐξ 


1 Cor. ix. 4, 


et seqq. ; 
1 Tim. v. 18. 


οἰκίας εἰς οἰκίαν. καὶ εἰς ἣν δ᾽ ἂν πόλιν εἰσέρχησθε, καὶ δέχων- 8 


= Matt. ii. 2, Ταὐ ὑμᾶς, ἐσθίετε τὰ παρατιθέμενα ὑμῖν, "καὶ θεραπεύετε τοὺς 9 


et iv, 17. 


a ix. 5; 
Matt. x. 14; 


ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς, “Hyyicev ἐφ᾽ ὑμᾶς ἡ βασι- 
λεία τοῦ Θεοῦ. "εἰς ἣν δ᾽ ἂν πόλιν εἰσέρχησθε, Kar μὴ δέχωνται 10 


Mar. vi. 11; ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς, εἴπατε, Καὶ τὸν κονι- 11 


Act. xiii. 51; 


ορτὸν τὸν κολληθέντα ἡ ἡμῖν ἐκ τῆς πόλεως ὑμῶν ἀπομασσόμεθα 


ὑμῖν: πλὴν τοῦτο γινώσκετε, ὅτι ἤγγικεν ἐφ᾽ ὑμᾶς ἡ βασιλεία 
τοῦ Θεοῦ. λέγω δὲ ὑμῖν, ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκ- 12 


b Matt. xi τότερον ἔσται, ἢ τῇ πόλει ἐκείνῃ" 


21, ἄς. 


δ Οὐαί σοι, Χοραξὶν, οὐαί 18 


σοι, Βηθσαϊδά" ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνε ἐγένοντο ai δυνάμεις 


αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμεναι 
μετενόησαν. πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ 14 
κρίσει, ἢ ὑμῖν. καὶ σὺ, Καπερναοὺμ, ἡ ἕως τοῦ οὐρανοῦ ὑψω- 15 


¢ Matt.x.40; θεῖσα, ἕως ἅδου καταβιβασθήσῃ. 


Mar. ix. 


c ig 9 7 e nw > ~ 
O ἀκούων ὑμῶν, ἐμοῦ 16 


Joh. xili. 30; ἀκούει" καὶ ὁ ἀθετῶν ὑμᾶς, ἐμὲ ἀθετεῖ: ὁ δὲ ἐμὲ ἀθετῶν, ἀθετεῖ 


1Thes.iv.8. τὸν ἀποστείλαντά pe.” 


d Apoc. 
xii. 8, 9; 
« Mar.xvi.18&; 


Ὑπέστρεψαν δὲ ot ἑβδομήκοντα μετὰ χαρᾶς, λέγοντες, 17 
“ Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου." 


Act. xxvii 5, ὁ Εἶπε δὲ αὐτοῖς, “"Edewpovy τὸν Σατανᾶν ὡς ἀστραπὴν ἐ ἐκ τοῦ 18 


f Exod. 
xxxii. $2; 


Dan. xii. 1]; 


οὐρανοῦ πεσόντα. "ἰδοὺ, δίδωμι ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν 19 
ὀπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ 


Phil. iv. 8. ἐχθροῦ καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ. πλὴν ἐν τοῦτῳ μὴ 20 


Apoc 

ε Matt. 

xi. 235; 
Esa. xxix.14; 


et ii, 6, 7. 


H. E.i.10. He says that there was no account 
of the names of these seventy, (ib. 12.) Other 
writers have mentioned several, but they seem 
only to have taken the names which occur in 
the New Testament: e. g. the seven deacons, 
Mark, Luke, Matthias, Barnabas, Sosthenes, 
Barsabas, &c. &c. Lists may be seen in Fa- 
bricius, Luz Evangelii, Townsend’s Harmony. 
4. μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. Do not 


᾿ χαίρετε, ὅ ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται" χαίρετε δὲ μᾶλλον 
ὅτι τὰ ὀνόματα ὑμῶν ἐγράφη ἐ ἐν τοῖς οὐρανοῖς." 
ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι ὁ ᾿Ιησοῦς καὶ εἶπεν, “ ᾿Ἔξομο- 
λογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπ- 


δ᾿ Ἐν αὐτῇ τῇ 21 


stop to use the common and tedious forms of salu- 
ee See 2 Kings iv. 29. Hackspanius. 
6. vids εἰρήνης. See note at 2 Thess. ii. δ, 

Many MSS. omit the article before υἱός. 

7. ph peraBalvere, i. 6. in the same town. 

17. A considerable time must have ss oa 
between ver. 16. and 17. 

20. μᾶλλον appears to be an interpolation. 


Κεφ. 10.] ΚΑΤΑ ΛΟΥΚΑΝ. 


148 
έκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ 
νηπίοις" ναὶ, ὁ πατὴρ, ὅτι οὕτως ἀγένετο εὐδοκία ἔμπροσθέν 
22 σου." Καὶ στραφεὶς πρὸς τοὺς μαθητὰς εἶπε, “Πάντα ππαρ- ν Peal.viti.63 
ἐδόθη μοι ὑπὸ τοῦ πατρός pov’ καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ ma 
vids, εἰ μὴ ὁ πατὴρ, καὶ τίς ἐστιν ὁ πατὴρ, εἰ μὴ ὁ vids, καὶ OS ss 
28 ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι." Καὶ στραφεὶς πρὸς τοὺς mie 
μαθητὰς κατ᾽ ἰδίαν εἶπε, “ Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες Ephi.31,22; 
24 ἃ βλέπετε. λέγω γὰρ ὑμῖν, ὅτι πολλοὶ προφῆται καὶ βασιλεῖς joni. 18: 
ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε, καὶ οὐκ εἶδον καὶ ἀκοῦσαι ἃ Cat 
ἀκούετε, καὶ οὐκ ἤκουσαν." i Matt. 
25 Kal ἰδοὺ, νομικός τις ἀνέστη, ἐκπειράζων αὐτὸν, καὶ λέγων, pour 
36 “ Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω ;" ‘O δὲν Matt. 
εἶπε πρὸς αὐτὸν, “Ev τῷ νόμῳ τί γέγραπται ; πῶς ἀναγινώ- Mar. xii 39. 
27 σκεῖς ;” "Ὃ δὲ ἀποκριθεὶς εἶπεν, “᾿Αγαπήσεις Κύριον τὸν sur peak 
Θεόν σου, ἐξ ὅλης τῆς καρδίας cov, καὶ ἐξ ὅλης τῆς ψυχῆς σου, gern 


καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σον" Kal Bom. xiii. 9; 
λ ’ a ’ ~ Gal.v.14; 

28 τὸν πλησίον cov ws σεαυτόν." "Εἶπε δὲ αὐτῷ, “ ᾿Ορθῶς tec. υ 8. 

29 ἀπεκρέθης" τοῦτο ποίει, καὶ ξήσῃ." ‘O δὲ θέλων δικαιοῦν ἑαυ- τἶον τι 8, 
τὸν, εἶπε πρὸς τὸν ᾿Ιησοῦν, “ Καὶ τίς ἐστί μον πλησίον ;” 11, 18. 

80 “Ὑπολαβὼν δὲ ὁ ᾿]ησοῦς εἶπεν, ““"Ανθρωπός τις κατέβαινεν 
ἀπὸ “Ἱερουσαλὴμ εἰς ἹΙεριχὼ, καὶ λῃσταῖς περιέπεσεν, of καὶ 
ἐκδύσαντες αὐτὸν, καὶ πληγὰς ἐπιθέντες ἀπῆλθον, ἀφέντες 

81 ἡμιθανῆ τυγχάνοντα. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν 

82 ἐν τῇ ὁδῷ ἐκεῖνῃ, καὶ ἰδὼν αὐτὸν, ἀντιπαρῆλθεν. ὁμοίως δὲ καὶ 
Δευΐτης, γενόμενος κατὰ τὸν τόπον, ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλ- 

88 θεν. Σαμαρείτης δέ τις ὁδεύων ἦλθε κατ’ αὐτὸν, καὶ ἰδὼν 

84 αὐτὸν, ἐσπλαγχνίσθη" καὶ προσελθὼν κατέδησε τὰ τραύματα 
αὐτοῦ, ἐπιχέων ἔλαιον καὶ olvoy ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ 
ἴδιον κτῆνος, ἤγαγεν αὐτὸν εἰς πανδοχεῖον, καὶ ἐπεμελήθη αὐτοῦ. 

85 καὶ ἐπὶ τὴν αὔριον ἐξελθὼν, ἐκβαλὼν δύο δηνάρια ἔδωκε τῷ 
πανδοχεῖ, καὶ εἶπεν αὐτῷ, ᾿Επιμελήθητε αὐτοῦ" καὶ ὅ τι ἂν 
προσδαπανήσῃς, ὀγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 

86 Τίς οὖν τούτων τῶν τριῶν δοκεῖ σοι πλησίον γεγονέναι τοῦ 

87 ἐμπεσόντος εἰς τοὺς λῃστάς ;” ‘O δὲ εἶπεν, “"O ποιήσας τὸ 
ἔλεος per αὐτοῦ. Εἶπεν οὖν αὐτῷ ὁ ᾿Ιησοῦς, “Πορεύου, καὶ 
σὺ ποίει ὁμοίως. οὐ τι 


es "᾽ἜΕΓΕΝΕΤΟ δὲ ἐν τῷ πορεύεσθαι αὐτοὺς, καὶ αὐτὸς εἰσῆλ- οἱ xii. 5, 3. 


26. πῶς ἀναγινώσκεις ; Our Saviour alluded 
to the Schema, which was read every morning 
and evening, and which contained this precept. 
Vitringa, De Vet. Synag. p. 1060. 

29. θέλων δικαιοῦν. fe wished to prove him- 
self righteous by shewing that he had always 
acted in this way to persons of his own country. 

30. Jerom says, that the road between Jeru- 
salem and J ericho was so infested with robbers, 
as to be called the bloody way. Josephus calls 


it ἐρημὸν καὶ πετρῶδες. vol. ii. p. 299. 

87. By this answer the lawyer was made to 
confess that a Samaritan was the neighbour of 
a Jew. ‘Look not upon those only to be your 
neighbours who dwell near you, or are of the 
same nation, religion, or sect: but think every 
one such, who stands in any need of your relief 
or assistance, however otherwise he may be a 
stranger to you.” Clarke. 


144, 


ETAITEAION 


[Keg. 10, 11. 


θεν εἰς κώμην τινά: γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο 


αὐτὸν εἰς τὸν οἶκον αὐτῆς. 


καὶ τῆδε ἦν ἀδελφὴ καλουμένη 39 


Μαρία, ἣ καὶ παρακαθίσασα παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ ἤκουε 
τὸν λόγον αὐτοῦ. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακο- 40 
viay ἐπιστᾶσα δὲ εἶπε, “ Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή 
μου μόνην με κατέλιπε διακονεῖν ; εἰπὲ οὖν αὐτῇ ἵνα μοι συν- 
αντιλάβηται.᾽ ᾿Αποκριθεὶς δὲ εἶπεν αὐτῇ ὁ Ἰησοῦς, ““ Μάρθα, 41 
Μάρθα, μεριμνᾷς καὶ τυρβάξῃ περὶ πολλά: ἑνὸς δέ ἐστι χρεία. 42 
Μαρώα δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται 


> 9 A 99 


am αὑτῆς. 


KAI ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, 11 
ς 9 , ’ [οἱ A 3 “A Ν 9 4 CC 4 
ὡς ἐπαύσατο, εἶπέ τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτὸν, “ Κύριε, 
δίδαξαν ἡμᾶς προσεύχεσθαι, καθὼς καὶ ᾿Ιωάννης ἐδίδαξε τοὺς 


« Matt. vi.9. μαθητὰς avrov.” 


°Elwe δὲ αὐτοῖς, ““Οταν προσεύχησθε, 2 


λέγετε, Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά 
σου" ἐλθέτω ἡ βασιλεία σον’ γενηθήτω τὸ θέλημά σου, ὡς ἐν 
οὐρανῷ, καὶ ἐπὶ τῆς γῆς. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου 8 
ἡμῖν τὸ καθ᾽ ἡμέραν: καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ 4 
γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν καὶ μὴ εἰσενέγκῃς 
P τίη. 1, ἄς. ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ." Ὁ Καὶ ὃ 
εἶπε πρὸς αὐτοὺς, “ Τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύσεται 
πρὸς αὐτὸν μεσονυκτίου, καὶ εἴπῃ αὐτῷ, Φίλε, χρῆσόν μοι τρεῖς 
ἄρτους, ἐπειδὴ φίλος μον παρεγένετο ἐξ ὁδοῦ πρός με, καὶ οὐκ 6 
ἔχω ὃ παραθήσω αὐτῷ' κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ, Μή 1 
μοὶ κόπους πάρεχε' ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου 
μετ᾽ ἐμοῦ εἰς τὴν κοίτην εἰσίν" οὐ δύναμαι ἀναστὰς δοῦναί σοι. 
Λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς, διὰ τὸ «εἶναι αὐτοῦ 8 
φιλον, διά γε τὴν ἀναίδειαν αὐτοῦ, ἐγερθεὶς δώσει αὐτῷ ὅσων 
4 Matt.vii7; χρήζει. ᾿ κἀγὼ ὑμῖν λέγω, Αἰτεῖτε, καὶ δοθήσεται ὑμῖν" ζητεῖτε, 9 


et xxi. 22; 


Mar. xi. 24; Kal εὑρήσετε" κρούετε, καὶ ἀνουγήσεται ὑμῖν. πᾶς γὰρ ὁ αἰτῶν 10 


Joh, xiv. 18 
et xv. 7; 


᾿ λαμβάνει" καὶ ὃ ζητῶν εὑρίσκει: καὶ τῷ κρούοντι ἀνουγήσεται. 


et xvi. 23,24; τγίγᾳ δὲ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἄρτον, μὴ λίθον ἐπι- 11 


Jac. i. 5, 6; 


1 Joh. ii. 22. δώσει αὐτῷ ; εἰ Kal ἰχθὺν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ ; 


τ Matt. vii.9. 


ἢ καὶ ἐὰν αἰτήσῃ wov, μὴ ἐπιδώσει αὐτῷ σκορπίον ; εἰ οὖν 12 
ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε ἀγαθὰ δόματα διδόναι τοῖς 


18 


τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει πνεῦμα 


© Matt.ix.32; 
et xii. 22. 


38, 89. Martha and Mary were sisters of 
Lazarus. John xi. 2. The village would seem 
to be Bethany: (John xi. 1,18; xii. 1:) and if 
so, Jesus must have been going to Jerusalem 
for some festival: perhaps the feast of taber- 
nacles, mentioned in John vii. 10; or according 
to Newcome, the feast of the dedication, x. 22; 
but Greswell supposes that this village was in 
Galilee. vol. ii. Diss. 17. 


Ψ a 3 a > ἢ 33 
aytov Τοῖς αἰτοῦσιν AUTOY ; 


"Καὶ ἣν ἐκβάλλων δαιμόνιον, καὶ αὐτὸ ἦν κωφόν" ἐγένετο δὲ, 14 


42. The different conduct of Martha and 
Mary is also shewn in John xi. 20; xii. 2, 8. 

Cuap. XI. 2. Origen says that the prayer 
reported by Matt. vi. 9. is not the same with 
this, though there are similar clauses in both. 
The time and place appear to have been dif- 


ferent. vol. i. p. 226. 
14. κωφόν. Blind as well as dumb. Matt 
xii. 22. 


Κεφ. 11.] KATA AOTKAN. 145 


᾿ τοῦ δαιμονίου ἐξελθόντος, ἐλάλησεν ὁ κωφός" καὶ ἐθαύμασαν οἱ 
15 ὄχλοι. "τινὲς δὲ ἐξ αὐτῶν εἶπον, “᾿Εν Βεελζεβοὺλ, ἄρχοντι τῶν ' Demi Ὑ παν 
16 δαιμονίων ἐκβάλλει τὰ δαιμόνια.» Ἕτεροι δὲ πειράξοντες Mar. ii. 33. 
17 σημεῖον παρ᾽ αὐτοῦ ἐζήτουν ἐξ οὐρανοῦ. “Αὐτὸς δὲ εἰδὼς av- εἶ προ 
τῶν τὰ διανοήματα, εἶπεν αὐτοῖς, “ Πᾶσα βασιλεία ἐφ᾽ ἑαυτὴν οἱ xvi. 1. 
18 διαμερισθεῖσα ἐ ἐρημοῦται' καὶ οἶκος ἐπὶ οἶκον, πίπτει. εἰ δὲ καὶ st 3 
ἁ Σατανᾶς ἐφ᾽ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία 
αὐτοῦ ; ὅτι λέγετε, ἐν Βεελζεβοὺλ, ἐκβάλλειν με τὰ δαιμόνια. 
19 εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν 
20 τίνει ἐκβάλλουσι ; διὰ τοῦτο κριταὶ ὑμῶν αὐτοὶ ἔσονται. εἰ δὲ 
ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς 
41 ἡ βασιλεία τοῦ Θεοῦ. ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυ- 7 Matt. ai. 
λάσσῃ τὴν ἑαυτοῦ αὐλὴν, ἐν εἰρήνῃ ἐστι τὰ ὑπάρχοντα αὐτοῦ" ** 
22 ἐπὰν δὲ ὁ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτὸν, τὴν παν- 
οπλίαν αὐτοῦ αἴρει, ἐφ᾽ ἡ ἐπεποίθει, καὶ τὰ σκύλα αὐτοῦ διαδί- 
23 δωσιν. "ὁ μὴ ὧν per ἐμοῦ, κατ᾽ ἐμοῦ ἐστι' καὶ ὁ μὴ συνάγων - Matt. xii. 
24 μετ᾽ ἐμοῦ, σκορπίζει. "Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ cane oa 
ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων, ξητοῦν ἀνά- 45. 
mavoww καὶ μὴ εὑρίσκον, λέγει, “Ὑποστρέψω εἰς τὸν οἶκόν μου 
25 ὅθεν ἐξῆλθον" καὶ ἐλθὸν εὑρίσκει σεσαρωμένον καὶ κεκοσμη- 
26 μένον. “rote πορεύεται καὶ παραλαμβάνει ἑπτὰ ἕτερα πνεύ- » Joh. v. 14; 


, 2 Pet. ii. 20; 
ματα πονηρύτερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ" καὶ Hed. vi 4s 

tx. 2 
γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώ- “δ΄ 


των." 
27 Ἐγένετο δὲ ἐν τῷ λέγειν αὐτὸν ταῦτα, ἐπάρασά τις γυνὴ φω- 
νὴν ἐκ τοῦ ὄχλου, εἶπεν αὐτῷ, “Μακαρία ἡ κοιλία ἡ βαστάσασά 
28 σε, καὶ μαστοὶ obs ἐθήλασας. » «Αὐτὸς δὲ εἶπε, “ Μενοῦνγε « Matt. 
βδκαριοι οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ καὶ φυλάσσοντες hon. 14a; 
29 αὐτόν." 4Toy δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν, ΕΠ 559: 


γενεὰ αὕτη πονηρά ἐστι σημεῖον ἐπιξητεῖ, καὶ σημεῖον οὐ δο- αὐ 39; 

80 θήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶ τοῦ προφήτου. καθὼς cee, 
γὰρ ἐγένετο ᾿Ιωνᾶς σημεῖον τοῖς Νινευΐταις, οὕτως ἔσται καὶ ὁ 

81 vids τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ. "βασίλεσσα νότου ἐγερθή- « 1 Reg. x. 1; 
σεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης, καὶ cca τς Ὑὸ 
κατακρινεῖ αὐτούς" ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι 
τὴν σοφίαν Σολομῶντος, καὶ ἰδοὺ, πλεῖον Σολομῶντος ὧδε. 

82 ἄνδρες Νινευὶ ἀναστήσονται ἐν τῇ Kploe μετὰ τῆς γενεᾶς (2οα. iii, δ. 
ταύτης, καὶ κατακρινοῦσιν αὐτήν' oe μετενόησαν εἰς τὸ κή- 

ρυγμα ᾿Ιωνᾶ, καὶ ἰδοὺ, πλεῖον ᾿Ιωνᾷ ὧδε. 


15. The best MSS. read τῷ ἄρχοντι. πνεύματι Θεοῦ. 

16. Ἕτεροι. Some of the Scribes and Ibid. ἔφθασεν ἐφ᾽ ὑμᾶς. Has come upon you 
Pharisees. Matt. xii. 38. before you expected it. Valcken. ad J. 

17. οἶκος ἐπὶ οἶκον, sc. διαμερισθείς. Theo- 82. μετενόησαν els τὸ κήρυγμα. They were 
phylact. Grotius. brought by repentance to the doctrine ὐνῶ, 

20. δακτύλω Θεοῦ. In Matt. xii. 28. it is was preached by Jonas. 


L 


146 
ε viii. 16; 
Matt. v.15; 
Mar. iv. 21. tov, 


» Matt.vi23. Θλέπωσιν. o 


ETATTEAION 


[Κεφ. 11. 


“«εἊΟὐδεὶς δὲ λύχνον ἅψας, εἰς κρυπτὸν τίθησιν, οὐδὲ ὑπὸ τὸν 88 
ἀλλ᾽ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορενόμενοι τὸ φέγγος 
λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός: ὅταν 84 


οὖν ὁ ὀφθαλμός σου ἁπλοῦς ἦ, καὶ ὅλον τὸ σῶμά σου φωτεινόν 
ἐστιν" ἐπὰν δὲ πονηρὸς 9, καὶ τὸ σῶμά σου σκοτεινόν. σκύπει 35 
οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν. εἰ οὖν τὸ σῶμά σου ὅλον 36 
φωτεινὸν, μὴ ἔχον τὶ μέρος σκοτεινὸν, ἔσται φωτεινὸν ὅλον, ὡς 
ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίξῃ ce.” 
Ἔν δὲ τῷ λαλῆσαι, ἠρώτα αὐτὸν Φαρισαῖός τις, ὅπως ἀρι- 81 
i Mar. vi 3, στήσῃ παρ᾽ αὐτῷ εἰσελθὼν δὲ ἀνέπεσεν. '6 δὲ Φαρισαῖος ἰδὼν 88 


κ Matt. 
xxiii. 25; 
Tit. i. 15. 


ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου. “else δὲ 39 
e a ‘ a A 6s No 4 a ς ᾧ a \ ww A 
ὁ κύριος πρὸς αὐτὸν, “ Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔξωθεν τοῦ 


ποτηρίου καὶ τοῦ πίνακος καθαρίζετε' τὸ δὲ ἔσωθεν ὑμῶν γέμει 
ἁρπαγῆς καὶ πονηρίας. ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν, καὶ 40 


1 xii. 33; 
Esa. lviii. 7 ; 
Dan. iv. 27. 
m Matt. 

ix. 18; 

et xii. 7; 

et xxiii. 23; 


τὸ ἔσωθεν ἐποίησε; ἱπλὴν τὰ ἐνόντα δότε ἐλεοημοσύνην' καὶ 41 
ἰδοὺ, πάντα καθαρὰ ὑμῖν ἐστιν. "ἀλλ᾽ οὐαὶ ὑμῖν τοῖς Φαρι- 42 
σαίοις, ὅτε ἀποδεκατοῦτε τὸ ἡδύοσμον. καὶ τὸ πήγανον καὶ πᾶν 
λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ Θεοῦ' 


1 Sam.xv.23; Ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι. "οὐαὶ ὑμῖν τοῖς Φαρι- 43 


Owe. vi. 6; 
Mich. vi. & 
n xx. 46; 
Matt.xxiii.6; 


calos, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς, 
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. “οὐαὶ ὑμῖν, γραμματεῖς 44 


Mar. xii. 88, καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτε ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, 


27. 


gMatt. xxiii. καὶ of ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν." ᾿Απο- 45 


κριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῷ, “ Διδάσκαλε, ταῦτα 


λέγων καὶ ἡμᾶς ὑβρίζεις." PO δὲ εἶπε, “ Καὶ ὑμῖν τοῖς νομι- 46 
κοῖς οὐαὶ, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δυσβάστακτα, 


καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε τοῖς φορτίοις. 
4 Matt. xxi «οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν, οἱ δὲ 47 
πατέρες ὑμῶν ἀπέκτειναν αὐτούς. ἄρα μαρτυρεῖτε καὶ συνευ- 48 


δοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν" ὅτι αὐτοὶ μὲν ἀπ- 


Matt. χ᾿ 16; ἔκτειναν αὐτοὺς, ὑμεῖς δὲ οἰκοδομεῖτε αὐτῶν τὰ μνημεῖα. “Sid 49 


εἰ xxiii. 34; 


Joh. xvi.2; Τοῦτο Kal ἡ σοφία τοῦ Θεοῦ εἶπεν, ᾿Αποστελῶ εἰς αὐτοὺς προ- 


Act. vii. 

51, 52; 

Heb. xi. 35. ουσιν" 

© Matt. xxiii. , ΜΕΝ Ἃ 
35. χυνόμενον ἀπὸ καταβολῆς 


38. ἐβαπτίσθη. This word cannot here be 
applied to immersion of the whole body: and 
this perhaps is the only place in the New Tes- 
tament where it signifies a sprinkling or partial 
washing. 

40. Elsner would read this without an in- 
terrogation: He that hath cleansed the outside, 
hath not also cleansed the inside: but the usual 
interpretation is better, Did not God, who made 
the outside, make the inside also? and therefore 
you ought to attend to the latter as well as to 
the former. 

41. τὰ ἐνόντα mean, the things which are in 


φήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσι καὶ ἐκδιώξ- 
Siva ἐκξζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν, τὸ ἐκ- 50 
κόσμου, ἀπὸ τῆς γενεᾶς ταύτης, 


the cup and platter, i. 6. meat and drink. In- 

stead of attending to the outside, they were to 

give real and substantial alms. Raphel. Wol- 
us. 

42. παρέρχεσθε. Palairet takes this to mean, 
ye pass over in silence, do not enforce. 

44. ἄδηλα. If we compare Matt. xxiii. 27. 
this word seems to allude to a tomb being dis- 
guised by outward ornament, so that a man 
might inadvertently approach it, not knowing 
it to be a tomb. 

49. See note at Matt. xxiii. 84. 


Κεφ. 11, 12.] 


KATA AOTKAN. 


147 


δι ‘dard τοῦ αἵματος "Αβελ ἕως τοῦ αἵματος Ζαχαρίου, τοῦ ἀπ- + Gen. iv. 8. 

- ὁλομένον μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου. ναὶ, λέγω 

52 ὑμῖν, ἐκξητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης. “Oval ὑμῖν τοῖς = Matt.xziil. 
νομικοῖς, ὅτε ἤρατε τὴν κλεῖδα τῆς γνώσεως" αὐτοὶ οὐκ εἰσ- - 


58 ἤλθετε, καὶ TOUS εἰσερχομένους ἐκωλύσατε.᾽ 


Λέγοντος δὲ αὐ- 


τοῦ ταῦτα πρὸς αὐτοὺς, ἤρξαντο οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι 
54 δεινῶς ἐνεχειν, καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων, ἐν- 
εδρεύοντες αὐτὸν, καὶ ζητοῦντες θηρεῦσαί τι ἐκ τοῦ στόματος 


αὐτοῦ, ἵνα κατηγορήσωσιν αὐτοῦ. 


12 


καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ 


πρῶτον, “ Προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης τῶν Φαρισαίων, 
4 ἥτις ἐστὶν ὑπόκρισις. Υοὐδὲν δὲ συγκεκαλυμμένον ἐστὶν, ὃ οὐκ ν vil 11; 


Job xii. 38; 


8 ἀποκαλυφθήσεται' καὶ κρυπτὸν, ὃ οὐ γνωσθήσεται' ἀνθ᾽ ὧν Matt. x. 16; 


ὅσα ἐν τῇ σκοτίᾳ εἴπατε, ἐν τῷ φωτὶ ἀκουσθήσεται" καὶ ὃ πρὸς 


Mar. iv. 38. 


τὸ ovs ἐλαλήσατε ἐν τοῖς ταμείοις, κηρυχθήσεται ἐπὶ τῶν δω- 
4 μάτων. *Aéyw δὲ ὑμῖν τοῖς φίλοις μου, Μὴ φοβηθῆτε ἀπὸ τῶν «- Jeri. 8; 


Matt. x. 48: 


ἀποκτεινόντων TO σῶμα, Kal μετὰ ταῦτα μὴ ἐχόντων περισ- 1 Pet. ili. 14. 
δ σότερόν τι ποιῆσαι. ὑποδείξω δὲ ὑμῖν τίνα φοβηθῆτε' φοβή- 

θητε τὸν μετὰ τὸ ἀποκτεῖναι ἐξουσίαν ἔχοντα ἐμβαλεῖν εἰς 
6 τὴν γέενναν' ναὶ, λέγω ὑμῖν, τοῦτον φοβήθητε. "Οὐχὶ πέντε » Matt.x.29. 


στρουθία πωλεῖται ἀσσαρίων δύο ; 


καὶ ἕν ἐξ αὐτῶν οὐκ ἔστιν 


7 ἐπιλελησμένον ἐνώπιον τοῦ Θεοῦ' "ἀλλὰ καὶ αἱ τρίχες τῆς > καὶ. 18; 


κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. μὴ οὖν φοβεῖσθε' πολλῶν 


a Act.xxvii.84. 


ὃ στρουθίων διαφέρετε. “Λέγω δὲ ὑμῖν, Πᾶς ὃς ἂν ὁμολογήσῃ «ix. 26; 


Matt. x. 32; 


ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ vids τοῦ ἀνθρώπον Mar. vil. 88. 


9 ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ" ὁ 


δὲ 4 Tim. ii. 13; 
1 Joh. fi. 28. 


ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων, ἀπαρνηθήσεται ἐνώ- 
10 πίον τῶν ἀγγέλων τοῦ Θεοῦ. ἁκαὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν ¢ Matt. 


xii. 81: 


υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ τῷ δὲ εἰς τὸ ἅγιον Mar. ii. 28; 
1ἰ πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. “ὅταν δὲ προσφέ- Ber. * Bs 
pwow ὑμᾶς ἐπὶ τὰς συνωγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξου- « xxi. 14; 


12 σίας, μὴ μεριμνᾶτε πῶς ἣ τί ἀπολογήσησθε, ἢ τί εἴπητε' 


, Matt. x. 19; 
TO Mar. xiii. 11. 


yap ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ, ἃ δεῖ εἰπεῖν.» 
18 Εἶπε δέ τις αὐτῷ ἐκ τοῦ ὄχλου, “Διδάσκαλε, εἰπὲ τῷ 


14 ἀδελφῷ μου μερίσασθαι pet’ ἐμοῦ τὴν κληρονομίαν." 


Ὁ 


δὲ εἶπεν αὐτῷ, “"Ανθρωπε, τίς με κατέστησε δικαστὴν ἢ 
15 μεριστὴν ἐφ᾽ ὑμᾶς ;” Εἶπε δὲ πρὸς αὐτοὺς, ““Opate καὶ φύυ- "1 Τα. τὶ. . 


53. δεινῶς ἐνέχειν. L. de Dieu explains this 
to mean, undequaque imminere ipsi et incum- 
bere, stcut qui de corpore alicujus pendet nec inde 
avelli potest, ut malum ipsi creet. 

Ibid. ἀποστοματίζξειν, to harass him with ques- 
tions. Beza, Grotius, Boisius. 

8. ἀνθ’ dy is translated quoniam by L. de 
Dieu, who considers this verse as containing 


the reason of what is said in the preceding. 
See i. 20; xix. 44; Acts xii. 23. where it also 
signifies because. 

6. docaplwy, a diminutive from the Latin 
word as. 

8. ὁμολογήσῃ ἐν ἐμοὶ is said to be an He- 
braism. 


L2 


ETATTEAION (Keg. 12. 


148 


λάσσεσθε ἀπὸ τῆς πλεονεξίας" ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ 
ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτοῦ." Εἶπε δὲ παρα- 16 
βολὴν πρὸς αὐτοὺς, λέγων, ““᾿Ανθρώπου τινὸς πλουσίου εὐφό- 
pnoev ἡ χώρα" καὶ διελογίζετο ἐν ἑαντῷ, λέγων, Τί ποιήσω, 17 
ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; καὶ εἶπε, Τοῦτο 18 
ποιήσω" καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω, 
καὶ συνάξω ἐκεῖ πάντα τὰ γεννήματά μου καὶ τὰ ἀγαθά μου, 

ε Eccl. 3.9; Seal ἐρῶ τῇ ψυχῇ μου, Ψυχὴ, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς 19 


Birach.xi.19; ; ‘ 
1 Cor.xv.82; 67] πολλά" ἀναπαύου, φάγε, πίε, εὐφραίνου. "εἶπε δὲ αὐτῷ 6 20 


Jae. v. 5. \ Ν er 2 a δ , 3 a 94 
b Job ax 22: Θεὸς, "Adpwv, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ 
οἱ χχνὶ!. δ; σοῦ" ἃ δὲ ἡτοίμασας, τίνι ἔσται ; οὕτως ὁ θησαυρίζων ἑαυτῷ, 21 


Paal.xxxix.6; a 
etlii.7; καὶ μὴ εἰς Θεὸν πλουτῶν." 


᾿ se τν! Εἶπε δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, “ Διὰ τοῦτο ὑμῖν λέγω, 22 
Pet. τ}: μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν, τί φάγητε' μηδὲ τῷ σώματι, τί 


Ῥεαὶ. lv. 42; , e ar 3 a n bs A [οὶ 
1 Tim. vi. 8: ἐνδύσησθε. ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ 23 


. iv. 6. 
ea 6evoupatos. *Kartavorjcate τοὺς κόρακας, ὅτι οὐ σπείρουσιν, 24 
xxxiz.3; οὐδὲ θερίζουσιν' οἷς οὐκ ἔστι ταμεῖον οὐδὲ ἀποθήκη, καὶ ὁ Θεὸς 


Pral.ex!vii.9. : ε : 7 
τρέφει αὐτούς" πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν ; 


i matt.via7. ἰτίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν % 
αὐτοῦ πῆχυν ἕνα ; εἰ οὖν οὔτε ἐλάχιστον δύνασθε, τί περὶ τῶν 26 
λοιπῶν μεριμνᾶτε ; Κατανοήσατε τὰ κρίνα, πῶς αὐξάνει: οὐ 27 
κοπιῷ, οὐδὲ νήθει' λέγω δὲ ὑμῖν, οὐδὲ Σολομὼν ἐν πάσῃ τῇ 
δόξῃ αὐτοῦ περιεβάλετο ὡς ἕν τούτων. εἰ δὲ τὸν χόρτον ἐν τῷ 28 
ἀγρῷ σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς 
οὕτως ἀμφιέννυσι, πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι ; Kal ὑμεῖς 29 
μὴ ζητεῖτε τί φάγητε, ἣ τί πίητε καὶ μὴ μετεωρίζεσθε. ταῦτα 30 
=1Reg. yap πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητεῖ: ὑμῶν δὲ ὁ πατὴρ 
Pl ατι. οἶδεν ὅτι χρήζετε τούτων. πλὴν ζητεῖτε τὴν βασιλείαν τοῦ 31 
τ: Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. " μὴ φοβοῦ, τὸ 8» 


5. 36 Ὁ μικρὸν ποίμνιον" ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν 
urn; ββσιλείαν. ο“ Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεη- 33 
ger γᾷ ; μοσύνην. Ῥποιήσατε ἑαυτοῖς βαλάντια μὴ παλαιούμενα, θη- 
paw. 95 . σαυρὸν ἀνέκλειπτον, ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει, 


1Tim.vi.19, οὐδὲ σὴς διαφθείρει. ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ 84 


The best commen- 


15. Most MSS. read πάσης τῆς πλεονεξίας. 

Ibid. ὅτι οὐκ «. τ. A. for not even when a man 
has abundance does his life consist in his pos- 
sessions, 

16—20. Compare Philo Judzeus, vol. i. p. 132. 

21. els Θεὸν, to the glory of God, or, in a 
manner agreeable to God. So Lucian, εἰς τὸ 
κοινὸν πλουτεῖν. Epist. Saturnal. p- 830. Elsner. 

22, 23. The conclusion of this argument is 
omitted, which is, If God has given you life, 
which is more than food, and the body, which 
is more than raiment, why should you be so 
anxious about food and raiment? as if God 
would not give you the lesser, when he has 
given you the greater. 


29. μὴ μετεωρίξεσθε. 
tators understand this de fuctuatione animi inter 
spem metumque dubii et suspensi. The meta- 

hor is taken from ships at sea; Elsner, Pa- 

fairet, Alberti; or, according to L. de Dieu, 
from meteors in the air. Raphel thinks that 
the term implies an anxiety about useless 
things. 

82. τὴν βασιλείαν. This refers to what was 
said in ver. 31, ζητεῖτε τὴν B. τοῦ Θεοῦ. 1 told 
you to seek the kingdom of God: and I now say, . 
that God intends to give you this kingdom. Do 
not therefore value your worldly possessions, but 
prepare for the world to come. 


Keg. 12.) 


85 ἡ καρδία ὑμῶν ἔσται. “Ἔστωσαν ὑμῶν at ὀσφύες περιεζωσ- 4 
86 μέναι, καὶ οἱ λύχνοι καιόμενοι" καὶ ὑμεῖς ὅμοιοι ἀνθρώποις 


ΚΑΤΑ ΛΟΥΚΑΝ. 


149 


Eph. vi.14; 
Pet. i. 18. 


προσδεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν 
γάμων, ἵνα, ἐλθόντος καὶ κρούσαντος, εὐθέως ἀνοίξωσιν αὐτῷ. 
4 e > ΄“ δλθ \ ς U e [4 
87 μακάριοι οἱ δοῦλοι ἐκεῖνοι, obs ἐλθὼν ὁ κύριος εὑρήσει γρη- 
γοροῦντας. ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται καὶ ἀνακλινεῖ 
88 αὐτοὺς, καὶ παρελθὼν διωκονήσει αὐτοῖς. "καὶ ἐὰν ἔλθῃ ἐν τῇ “Seay, 
δι A “A A ef 
δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτω, 


89 μακάριοί εἶσιν οἱ δοῦλοι ἐκεῖνοι. "τοῦτο δὲ γινώσκετε, ὅτι, εἰ ἤδει." Matt. 


ὃ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, 


xxiv. 43: 
1 Thess. νυ. 3; 
ᾳφ 2 Pet. iii, 10; 


40 καὶ οὐκ ἂν ἀφῆκε διορυγῆναι τὸν oixoy αὐτοῦ. 'καὶ ὑμεῖς οὖν Arce. it, 8, 
γίνεσθε ἕτοιμοι" ὅτι ἡ ὥρᾳ οὐ δοκεῖτε, 6 vids τοῦ ἀνθρώπου ἔρ- * "1 15. 


t xxi. 34; 


41 χεται." Εἶπε δὲ αὐτῷ ὁ Πέτρος, “Κύριε, πρὸς ἡμᾶς τὴν παρα- Matt. xxiv. 


44: οἱ 


42 βολὴν ταύτην λέγεις, ἣ καὶ πρὸς πάντας ;” "Εἶπε δὲ ὁ κύριος, x35 13; 


“Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος καὶ φρόνιμος, ὃν καταστήσει 


Mar. xiii. 88 : 
1 Thess. v. 6. 


ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ διδόναι ἐν καιρῷ τὸ σι- « Matt. 


a xxiv. 453 


48 τομέτριον ; μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ o suv. 31: 


6 4 le) 4 > ” / e an Ψ 4. A A A 
44 εὑρήσει ποιοῦντα οὕτως. ἀληθῶς λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς 


1 Cor. iv. 2. 


45 ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. ᾿Ἐὰν δὲ εἴπῃ ὁ δοῦλος 
ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει ὁ κύριός μον ἔρχεσθαι" καὶ 
ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ 
46 πίνειν καὶ μεθύσκεσθαι, " ἥξει ὁ κύριος τοῦ δούλον ἐκείνον ἐν " Mat. κχίν. 


ἡμέρᾳ 7) οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ἡ οὐ γινώσκει, καὶ δυχοτο- 


μήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. 
41 Υ᾽Εκεῖνος δὲ ὁ δοῦλος ὁ γνοὺς τὸ θέλημα τοῦ κυρίου ἑαυτοῦ, καὶ ν Jac. ἵν. 17. 
μὴ ἑτοιμάσας, μηδὲ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεταιε 
48 πολλάς: ὁ δὲ μὴ γνοὺς, ποιήσας δὲ ἄξια πληγῶν, δαρήσεται 
ὀλίγας. παντὶ δὲ ᾧ ἐδόθη πολὺ, πολὺ ζητηθήσεται παρ᾽ αὐτοῦ" 
49 καὶ ᾧ παρέθεντο πολὺ, περισσότερον αἰτήσουσιν αὐτόν. " Πῦρ " Μαιι.χ. 84. 
50 ἦλθον βαλεῖν εἰς τὴν γῆν" καὶ τί θέλω ; εἰ ἤδη ἀνήφθη. " βάπ- " M39: 
τισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως οὗ τελεσθῇ; Mar. x. 38. 


b Matt. x.34; 


51 ὃ δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ ; οὐχὶ, λέγω Mich. vii. 6. 


42. Τίς κι τ᾿ A. Theophylact understood our 
Saviour to mean that there would be few such. 
Ad xviii. 8. 

49. καὶ τί θέλω; εἰ ἤδη ἀνήφθη. Origen 
quotes it, καὶ εἴθε δὲ ἐκάη. vol. ii. p. 117. So 
also Rufinus translates Origen, et quam volo ut 
accendatur ! vol. ii. p. 236. 243. 317. Jerom 
translates Origen, e¢ utinam jam ardeat. vol. iii. 
p- 874. et quid volo, nisi ut jam ardeat ? vol. iii. 
p- 968. But in another place Origen gives the 
common teading, (vol. ii. p. 610,) which may 
have the same signification; καὶ τί θέλω; εἰ 

, et quid volo? utinam jam accende- 
retur, Ei may signify utinam in xix. 42; xxii, 
42. See Viger. viii. 6. 2. and Raphel. Obs. 
Herod. ad Luc. xix. 42. Grotius, Palairet. Our 
Saviour means to say, My religion will at first 


give rise to persecution and suffering; and as 
this must take place, I wish that it had already 
begun, that it might sooner finish. 

50. καὶ πῶς συνέχομαι ἕως οὗ τελεσθῇ ; This 
seems to confirm the interpretation proposed in, 
ver. 49. Ireng#us quotes it, apparently from 
memory, καὶ πάνυ ἐπείγομαι cis αὐτό. p. 94. 
Epiphanius paraphrases the two verses thus, 
ποτήριον ἔχω πιεῖν, καὶ τί σπεύδω ἕως οὗ πίω 
αὑτό; καὶ βάπτισμα ἔχω βαπτισθῆναι, καὶ τί 
θέλω; εἰ ἤδη ἐβαπτίσθην. vol. i. p. 784 He 
means to say as before, that he wishes the time 
of his death were come. 

51. οὐχὶ---ἀλλ᾽ H. 1 came to cause nothing ex- 
cept division. See 2 Cor. i. 13. He alludes to 
the effect produced at the first promulgation of 
the gospel, ἢ 


160 


ETAITEAION 


[Keg. 12, 13. 


ὑμῖν, ἀλλ᾽ ἢ διαμερισμόν. ἔσονται yap ἀπὸ τοῦ νῦν πέντε ἐν 52 
οἴκῳ ἑνὶ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶ, καὶ δύο ἐπὶ τρισί. 

eMatt.x.35. ὁ διαμερισθήσεται πατὴρ ἐφ᾽ υἱῷ, καὶ υἱὸς ἐπὶ πατρί: μήτηρ δ8 
ἐπὶ θυγατρὶ, καὶ θυγάτηρ ἐπὶ μητρί: πενθερὰ ἐπὶ τὴν νύμφην 
αὐτῆς, καὶ νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς.᾽ 


4 Matt.xvi.3. 


Δ" Ἔλεγε δὲ καὶ τοῖς ὄχλοις, “"Orav ἴδητε τὴν νεφέλην ava- 54 


τέλλουσαν ἀπὸ δυσμῶν, εὐθέως λέγετε, ὌὌμβρος ἔρχεται" καὶ 
yiveras οὕτω. καὶ ὅταν νότον πνέοντα, λέγετε, "Ort καύσων 55 
ἔσται καὶ γίνεται. ὑποκριταὶ, τὸ πρόσωπον τῆς γῆς καὶ τοῦ 56 
οὐρανοῦ οἴδατε δοκιμάζειν: τὸν δὲ καιρὸν τοῦτον πῶς οὐ δοκι- 


« Prov. 
xxv. 8: 
Matt. v. 35. 


patere; Τί δὲ καὶ ἀφ᾽ éavra@y ov κρίνετε τὸ δίκαιον ; “ὡς γὰρ 57 
ὑπά ὰ τοῦ ἀντιδίκου σου ἐπ᾽ apyo ἐν τῇ ὁδῷ δὸς ép- 58 
ὑπάγεις μετὰ τοῦ ἀντιδίκου ἄρχοντα, ἐν τῇ ὁδῷ δὸς ἐρ- 


γασίαν ἀπηλλάχθαι ἀπ᾽ αὐτοῦ μήποτε κατασύρῃ σε πρὸς τὸν 
κριτὴν, καὶ ὁ κριτής σε παραδῷ τῷ πράκτορι, καὶ ὁ πράκτωρ 
σε βάλλῃ εἰς φυλακήν. λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως οὗ 59 
καὶ τὸ ἔσχατον λεπτὸν ἀποδῷς.᾽" 

ΠΑΡΗΣΑΝ δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες αὐτῷ 13 
περὶ τῶν Γαλιλαίων, ὧν τὸ αἷμα Πιλάτος ἔμιξε μετὰ τῶν θυ- 
σιῶν αὐτῶν. καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, ““Δοκεῖτε, ὅτι 2 
οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους 
ὀγένοντο, ὅτι τοιαῦτα πεπόνθασιν ; οὐχὶ, λέγω ὑμῖν: ἀλλ᾽ ἐὰν 3 


μὴ μετανοῆτε, πάντες ὡσαύτως ἀπολεῖσθε. 


3 “ e φῇ 
ἢ ἐκεῖνοι οἱ δέκα 4 


καὶ ὀκτὼ, ἐφ᾽ ods ὄπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ, καὶ ἀπέκτεινεν 

> A a [ἢ 2 ᾽ , > 2 * \ ΄ ᾽ 
αὐτοὺς, δοκεῖτε ὅτι οὗτοι ὀφειλέται ἐγένοντο παρὰ πάντας ἀν- 
θρώπους τοὺς κατοικοῦντας ἐν ᾿Ιερουσαλήμ ; οὐχὶ, λέγω ὑμῖν" 5 


{ Ena. v. 2; 
Matt. xxi.19. 


ἀλλ᾽ ἐὰν μὴ μετανοῆτε, πάντες ὁμοίως ἀπολεῖσθε." {Ἔλεγε δὲ 6 
ταύτην τὴν παραβολὴν, “ Συκῆὴν εἶχέ τις ἐν τῷ ἀμπελῶνι αὐτοῦ 


πεφυτευμένην' καὶ ἦλθε καρπὸν ζητῶν ἐν αὐτῇ, καὶ οὐχ εὗρεν. 
εἶπε δὲ πρὸς τὸν ἀμπελουργὸν, ᾿Ιδοὺ, τρία ἔτη ἔρχομαι ζητῶν 1 
καρπὸν ἐν τῇ συκῇ ταύτῃ, καὶ οὐχ εὑρίσκω: ἔκκοψον αὐτὴν, 


_ 56. ὑποκριταί. Schmidius says that ὑποκριτὴς 
is occultus sudez, occullarum et abstrusarum re- 
rum sudex, conjector. Lucian speaks of ὀνείρων 
ὑποκριτάς : which may be the meaning in this 


piace. - 

Ibid. τὸν καιρὸν τοῦτον. Why do you not 
know that this is the time predicted for the 
eoming of the Messiah ? 

δῆ. You might learn this from the declara- 
tions of the prophets; and these ought to make 
you reform: but why do you not also learn your 
duty in this respect fa what you do in ordinary 
cases? If you are likely to be called to account 
Sor any worldly matter, you endeavour to satisfy 

versary : so you ought to make your peace 
vith God. Υ ΠΕ a 

58. δὸς ἐργασίαν is said to be a Latinism, da 
eperam. Beza: and so Theophylact. But L. 
de Dieu prefers, da questum, sive mercedem, ad- 
wersarto tuo, ut abeo libereris ; or, negotium quod 


cum adversario habes, da, cede illi. Theophylact 
also says that it may mean, δανείσθητι, δὸς τό- 
nov ὑπὲρ τοῦ ἀπηλλάχθαι αὐτοῦ, i. e. if you 
have no money of your own, borrow it, that 
you may get rid of him. So Salmasius. 

Cuap. XIII. 1. τῶν Γαλιλαίων. Theophy- 
lact thinks that these may have been the fol- 
lowers of Judas of Galilee, (Acts v. 37.) who 

rsuaded his countrymen not to offer sacrifice 
or the emperor, and that Pilate caused them 
to be killed at these sacrifices. 

8. ὡσαύτως. This was literally fulfilled in 
the destruction of Jerusalem by the Romans. 

4, Σιλωάμ. Siloam, anciently Gihon, (1 
Kings i. 33.) was the name of a spring of water 
on as western side of Jerusalem. See John 
ix. 7. 

Ibid. ὀφειλέται. We know nothing further 
of this story, nor of the tower in Siloam: but 
it may possibly have been a prison for debtors. 


Κεφ. 18.] 


KATA AOTKAN. 


151 


8 vari καὶ τὴν γῆν καταργεῖ ; ‘O δὲ ἀποκριθεὶς λέγει αὐτῷ, Κύριε, 
ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν, καὶ 
9 βάλω κοπρίαν" κἂν μὲν ποιήσῃ καρπόν εἰ δὲ μήγε, εἰς τὸ μέλ- 


λον ἐκκόψεις αὐτήν." 


τ "Hy δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασι: καὶ 
ἰδοὺ, γυνὴ ἦν πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα καὶ ὀκτὼ, καὶ 
ἦν συγκύπτουσα, καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 
12 ἰδὼν δὲ αὐτὴν ὁ ᾿[ησοῦς προσεφώνησε καὶ εἶπεν αὐτῇ, “ Τύναι, 
18 ἀπολέλυσαι τῆς ἀσθενείας σου." Kai ἐπέθηκεν αὐτῇ τὰς χεῖρας" 
14 καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαξε τὸν Θεόν. & Ἀποκριθεὶς ε Exod.xx3; 


δὲ ὁ ἀρχισυνάγωγος, ὠγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ε 


Dent. v. 18: 
zech.xx. 12. 


ὁ ᾿Ιησοῦς, ἔλεγε τῷ ὄχλῳ, “Ἐξ ἡμέραι εἰσὶν, ἐν als δεῖ epyd- 
ἕεσθαι ἐν ταύταις οὖν ἐρχόμενοι θεραπεύεσθε, καὶ μὴ τῇ ἡμέρᾳ 


15 τοῦ σαββάτου." 


“Ὑ ποκριτὰ, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ 


Δ᾽ Απεκρίθη οὖν αὐτῷ ὁ κύριος, καὶ εἶπεν, κ τι. 1; 


“ ot xiv. 8; 
Exod.xxiii.§; 


16 ἢ τὸν ὄνον ἀπὸ τῆς φάτνης, Kal atrayaywv ποτίζει ; ταύτην δὲ, ὕπο ΑΒΗ: 


θυγατέρα ᾿Αβραὰμ οὗσαν, ἣν ἔδησεν ὁ Σατανᾶς, ἰδοὺ, δέκα 


1,11; 
a Mar. iii. 2; 


ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ TOD Ion. vii. 28. 
17 σαββάτου ;”? Kat ταῦτα λέγοντος αὐτοῦ, κατῃσχύνοντο πάντες 
οἱ ἀντικείμενοι αὐτῷ καὶ πᾶς ὁ ὄχλος ὄχαιρεν ἐπὶ πᾶσι τοῖς 


ἐνδόξοις τοῖς γινομένοις ὑπ᾽ αὐτοῦ. 
ε δὲ, “Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ Θεοῦ ; καὶ τίνι \ Mate. 


4. i 


19 ὁμοιώσω αὐτήν ; 'Ομοία ἐστὶ κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρω- με, in. 30 


xiii. 31; 


πος ἔβαλεν εἰς κῆπον ἑαυτοῦ" καὶ ηὔξησε, καὶ ἐγένετο εἰς δένδρον 
μέγα, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις 


20 αὐτοῦ. 


κ Καὶ πάλιν εἶπε, “Tin ὁμοιώσω τὴν βασιλείαν τοῦ κ Matt. xiid. 


21 Θεοῦ ; ὁμοία ἐστὶ ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου * 


σάτα τρία, éws οὗ ἐζυμώθη ὅλον." 
22 'KAI διεπορεύετο κατὰ πόλεις καὶ κώμας, διδάσκων, καὶ | Mattiz 
’ 4 ε ’ 2 A ’ Mar. vi. 

28 πορείαν ποιούμενος εἰς ᾿Ιερουσαλήμ. εἶπε δέ τις αὐτῷ, “ Κύριε, 


35; 
vi. 6. 


24 εἰ ὀλύγοι οἱ σωζόμενοι ;᾽" Ὁ δὲ εἶπε πρὸς αὐτοὺς, “™' Aywvlfer8e m Matt, vi 
εἰσελθεῖν διὰ τῆς στενῆς πύλης" ὅτι πολλοὶ, λέγω ὑμῖν, ξητή- 0 vi. 46; 


25 σουσιν εἰσελθεῖν, καὶ οὐκ ἰσχύσουσιν. 


po 6 Matt. vii. 
‘ 21, 33; 


Ad οὗ ἂν ἐγε 


οἰκοδεσπότης, καὶ ἀποκλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστᾶ- et xxv.10,12, 


7. ἱνατί καί. The conjunction καὶ is not 
redundant: the meaning is, the tree not only 
bears no fruit itself, but it also hinders the ground 
Srom being useful for other things. 

8. The ἀμπελουργὸς, who thus intercedes for 

the fig-tree, represents our Saviour and his 
sc who still gave the Jews one more 
chance by preaching to them the gospel. 
9. κἂν uy ποιήσῃ kaprév—There is a similar 
ellipse in Plato, καὶ ἐὰν μὲν ἑκὼν πείθηται εἰ 
δὲ μὴ, ὠὡσπὲρ ξύλον διαστρεφόμενον εὐθυνοῦσιν. 
Protag. p. 825. See Raphel. ad /. who cites 
many from Xenophon ae Polybius. 

15. Most MSS. read ὑποκριταί. 


16. ὁ Σατανᾶς. The power of evil spirits in 
inflicting diseases is indicated in Matt. x. 1; 
Acts x. $8; 1 Cor. v. 5; 2 Cor. xii 7; 1 Tim. 
i. 20. 

22. Newcome argues that Jesus was now 
going to the feast of the dedication mentioned 
in John x. 22. 

23. εἰ ὀλίγοι. See note at xii. 10. 

24. The narrowness of the gate was implied 
in the question put to Jesus; and in his answer 
he does not assert whether it is narrow or no}; 
but tells all men to make it their own business 
to enter in. 


152 


ETAITEAION 


(Keg. 13, 14. 


ναι καὶ κρούειν τὴν θύραν, λέγοντες, Κύριε, Κύριε, ἄνοιξον ἡμῖν" 
καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν, Οὐκ olda ὑμᾶς, πόθεν ἐστέ: τότε 26 
. ἄρξεσθε λέγειν, ᾿Εφάγομεν ἐνώπιόν σου καὶ ἐπίομεν, καὶ ἐν ταῖς 
ὁ Peal. vi.8; πλατείαις ἡμῶν ἐδίδαξας" “ καὶ ἐρεῖ, Aéyw ὑμῖν, οὐκ olda ὑμᾶς, 27 


Matt. vii. 23; 
et xxv. 41. 


P Matt. 


4 > lA 3 Υ͂ 3 φῳ » “ tA e ’ A > ’ 
πόθεν ἐστέ. ἀπόστητε am’ ἐμοῦ πάντες οἱ ἐργάται τῆς ἀδικίας. 
Ρέκεϊ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὅταν ὄψη- 28 


᾿ 2 ’ ᾽ Ἁ \9 ? Ἁ ‘ 4 \ ’ 
δι ail, 43; 06 Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ καὶ πάντας τοὺς προφήτας 


et xziv. 51. 


ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω: «καὶ 29 


4 Esa. ii.2,3, 

Mali 11; ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν, καὶ ἀπὸ βορρᾶ καὶ νό- 
ate του, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. "καὶ ἰδοὺ, 30 
wig, εἰσὶν ἔσχατοι of ἔσονται πρῶτοι, καί εἰσι πρῶτοι ot ἔσονται 
etzx.16; ἔσγατοι.᾽ 

Mar. x. 81. 


Ἔν αὐτῇ τῇ ἡμέρᾳ προσῆλθόν τινες Φαρισαῖοι, λέγοντες 31 


αὐτῷ, “Ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι ᾿Ηρώδης θέλει σε 


3 a ” 
ATTOKTELVAL. 


Kai εἶπεν αὐτοῖς, “ Πορευθέντες εἴπατε τῇ ἀλώ- 82 


πεκι ταύτῃ, ᾿Ιδοὺ, ἐκβάλλω δαιμόνια Kai ἰάσεις ἐπιτελῶ σήμε- 
ρον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. πλὴν δεῖ με σήμερον 88 
καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι" ὅτι οὐκ ἐνδέχεται προ- 


ο Matt. 
xxiii. 37; 


φήτην ἀπολέσθαι ἔξω “]ερουσαλήμ. 


*‘Tepovoadnp, ‘Iepovca- 34 


Paal. xvii. 8; λὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, Kal λιθοβολοῦσα τοὺς 


οἱ χεὶ. 4. 


ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ 


, ’ Α ς A δ ς.ν ὰ , @ 
TEKVaA JOU, ὃν ΤΡΟΊΤΟν ὄρνις THY εαυτὴῆς vooocltayv νυἿ ὸ TaS TWTE- 


Jer. vii. 13; 


puyas, καὶ οὐκ ἠθελήσατε ; "ἰδοὺ, ἀφίεται ὑμῖν 6 οἶκος ὑμῶν 35 
ἔρημος" ἀμὴν δὲ λέγω ὑμῖν, ὅτε οὐ μή με ἴδητε ἕως ἂν ἥξη 


Mich, iii.12; ὅτε εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Kupiov.” 


Matt. xxiii. 


KAI ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν eis οἶκόν τινος τῶν apyov- 14 
των τῶν Φαρισαίων σαββάτῳ φαγεῖν ἄρτον, καὶ αὐτοὶ ἦσαν 


παρατηρούμενοι αὐτόν. καὶ ἰδοὺ, ἄνθρωπός τις ἦν ὑδρωπικὸς 2 
= Matt, xi. ἔμπροσθεν αὐτοῦ" "καὶ ἀποκριθεὶς ὁ ᾿Ι]ησοῦς εἶπε πρὸς τοὺς 3 
᾿ νομικοὺς καὶ Φαρισαίους, λέγων, “ Εἰ ἔξεστι τῷ σαββάτῳ 


θεραπεύειν ;”’ 
Ἁ xiii, 15; 
Exod.zxiii.5; , 


Oi δὲ ἡσύχασαν. καὶ ἐπιλαβόμενος ἰάσατο 4 
2. \ ) > » Rens 2 \ \ ΞΡ ce ', 
αὐτὸν, καὶ ἀπέλυσε. " καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπε, “ Τίνος 5 


Deut. xxii.4. ὑμῶν ὄνος ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνα- 


82. σήμερον κ. τ. A. Some have thought that 
our Saviour here alluded to the three years of 
his ministry. But it is probably only a He- 
brew phrase. 
Ibid. τελειοῦμαι. This verb is often used by 
Eusebius for suffering martyrdom. Hist. Ecci. 
fii. 35; iv. 15; vii. 15. Alberti thinks that 
allusion is made to a race, and that it is 

uivalent to 5 δρόμος μου τελειοῦται : see 
Philipp. iii. 12. (ad 2 Tim. iv. 7.) The an- 
ewer 1s equivalent to this: Tell Herod, that I 
shall be employed some time longer in the work of 
my ministry ; after which I shall be put to death: 
but my ministry will not be interrupted by Herod : 
7 shall finish it in spite of him ; and after all shall 


- ἢ 


not be put to death in Galilee, but in Jerusalem. 

838. πορεύεσθαι. Our Saviour used this word, 
because his life was occupied in moving from 
place to place. 

Crap. XIV. [. τῶν ἀρχόντων τῶν Φαρισαίων, 
of the rulers, who were Pharisees. The persons 
of highest rank and fortune were generally 
Sadducees: but it is mentioned particularly 
that these were Pharisees. Ἄρχων sometimes 
signifies the ruler of the synagogue; (Matt. ix. 
18.) sometimes a member of the sanhedrim ; 
(Luke xxiii. 13.) sometimes a magistrate. (xii. 
58.) 

δ. ὄνος. It is singular, that some of the best 
MSS. read vids. 


Kep. 14.] 


7 > A 3 a 4 ’ σι , 339 
6 σπάσει αὐτὸν ἐν TH ἡμέρᾳ τοῦ σαββάτου ; 
ἀνταποκριθῆναι αὐτῷ πρὸς ταῦτα. 


KATA AOTKAN. 


153 
Kai οὐκ ial 


7 Ἔλεγε δὲ πρὸς τοὺς κεκλημένους παραβολὴν, ἐπέχων πῶς 
8 τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτοὺς, “Y”Oray ν Prov. xxv. 


κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλεθῆς εἰς τὴν πρωτο- 


’ 3 [ἐ Ul 9 , e ᾽ 3 le] 

9 κλισίαν' μήποτε ἐντιμότερός σον ἦ κεκλημένος ὑπ᾽ αὐτοῦ, καὶ 

ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, Δὸς τούτῳ τόπον᾽ καὶ 

, w 4 4 a? ἢ Ν ’ 3 3 

10 τότε ap&n μετ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. ἀλλ 

ὅταν κληθῆς, πορευθεὶς ἀνάπεσον εἰς τὸν ἔσχατον τόπον ἵνα 

ὅταν ἔλθῃ ὁ κεκληκώς σε, εἴπῃ σοι, Φίλε, προσανάβηθι ἀνώ- 

τερον" τότε ἔσται σοι δόξα ἐνώπιον τῶν συνανακειμένων σοί. 
11: 267 πᾶς ὁ ὑψῶν ἑαντὸν, ταπεινωθήσεται' καὶ ὁ ταπεινῶν ἑαυ- * i. 51; 


τὸν, ὑψωθήσεται.᾽ 


et xviii. 14; 
Job xxii. 29; 
Prov. xxix. 


12 5" Ἔλεγε δὲ καὶ τῷ κεκληκότι αὐτὸν, ““ΟὍταν ποιῇς ἄριστον 35, Matt. 
ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου, μηδὲ τοὺς ἀδελφούς σου, xiii. 13; 


Jac iv. 6,10; 


μηδὲ τοὺς συγγενεῖς σου, μηδὲ γείτονας πλουσίους" μήποτε | Pet. v. 5. 


18 καὶ αὐτοί σε ἀντικαλέσωσι, καὶ γένηταί σοι ἀνταπόδομα. 


3.5 Tob. iv. 7; 
ἀλλ, Prov.iii.9,28, 


ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφλούς" 
N ΄’ ΝΜ ᾽ 3 A ’ 
M4 καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι ἀνταποδο- 
θήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων." 
15 ᾿Ακούσας δέ τις τῶν συνανακειμένων ταῦτα, εἶπεν αὐτῷ, “Μα- 


16 κάριος, ὃς φώγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. 


b°O δὲν Matt. 
xxii. 2; 


εἶπεν αὐτῷ, ““AvOpwiros τις ἐποίησε δεῖπνον μέγα, καὶ ἐκάλεσε Arve. six. 9. 
17 πολλούς" καὶ ἀπέστειλε τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου, 
9 a a , ΝΜ φ » Ψ 4 , 
εἰπεῖν τοῖς κεκλημένοις, “EpyeoGe, ὅτι ἤδη ἕτοιμά ἐστι πάντα. 
18 Kai ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες. ὁ πρῶτος εἶπεν 
αὐτῷ, ᾿Αγρὸν ἠγόρασα, καὶ ἔχω ἀνάγκην ἐξελθεῖν καὶ ἰδεῖν αὐ- 


19 TOV" ἐρωτῶ σε, ἔχε με παρῃτημένον. 


Καὶ ἕ ἕτερος εἶπε, Ζεύγη 


βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά: ἐρωτῶ σε, 


20 ἔχε με παρῃτημένον. 


Καὶ ἕτερος εἶπε, Γυναῖκα ἔγημα, καὶ διὰ 


21 τοῦτο οὐ δύναμαι ἐλθεῖν. καὶ παραγενόμενος ὁ δοῦλος ἐκεῖνος 


ἀπήγγειλε τῷ κυρίῳ αὐτοῦ ταῦτα. 


Τότε ὀργισθεὶς ὁ οἰκοδεσ- 


πότης εἶπε τῷ δούλῳ αὐτοῦ, Ἔξελθε ταχέως εἰς τὰς πλατείας 
καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπήρους καὶ 


7. παραβολὴ is used in this sense in Matt. 
xv. 15; Luke iv. 23. 

Ibid. ἐπέχων, sc. τὸν νοῦν. See Acts iii. 5; 
1 Tim. iv. 16. Plato writes τὴν διάνοιαν ἐπέ- 
xew. De Leg. xi.; or τοὺς ὀφθαλμούς. Bos. It 
perhaps means, that he had been observing the 
ate who were at the Pharisee’s table. See 
ver 

12. ἄριστον was properly an earlier meal 
than δεῖπνον. 

Ibid. Kal μὲν δὴ καὶ ἐν ταῖς ἰδίαις δαπάναις 
ob τοὺς φίλους ἄξιον παρακαλεῖν, ἀλλὰ τοὺς 
προσαιτοῦντας καὶ τοὺς δεομένους πλησμονῆς. 
Plato, Phedr. p. 233. 

15. This person seems to have taken our 


Saviour literally, and to have s ald con that 
the happiness of a future state would consist in 
the enjoyments of sense. See Matt. viii. 11. 

18. ἀπὸ μιᾶς, scil. γνώμης. Valcken. ad ὁ. 
Olearius says γνώμης, αἰτίας, ψυχῆς, OF φωνῆς. 
Raphel, γλωσσῇς. See Wolfius. Fuller, Mis- 
cell. i. 1. who says ὥρας. 

18—20. There seems an allusion to Deut. 

xx. 5—7. 

m8. Exe με παρῃτημένον. Literally, habe me 
eum, qui invilationem ad cenam deprecatus est. 
Krebsius. 

19. Ζεύγη βοῶν, for sacrificing, according to 
Corn. Adamus and Amelius; but more pro- 
bably for husbandry. 


188 ΕΥ̓ΑΓΤΈΛΙΟΝ [Κεφ. 15, 16. 


πάτηρ cov τὸν μόσχον τὸν σιτευτὸν, ὅτι ὑγιαίνοντα αὐτὸν ἀπ- 
, ἔλαβεν. ᾿Ωργίσθη δὲ, καὶ οὐκ ἤθελεν εἰσελθεῖν. ὁ οὖν πατὴρ 28 
, αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. ὁ δὲ ἀποκριθεὶς εἶπε τῷ 29 
πατρὶ, ᾿Ιδοὺ, τοσαῦτα ἔτη δουλεύω σοι, καὶ οὐδέποτε ἐντολήν 
σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον, ἵνα μετὰ τῶν 
φίλων pou εὐφρανθῶ. ὅτε δὲ 6 vids σου οὗτος, ὁ καταφαγών 30 
σου τὸν βίον μετὰ πορνῶν, ἦλθεν, ἔθυσας αὐτῷ τὸν μόσχον 
τὸν σιτευτόν. ᾿Ο δὲ εἶπεν αὐτῷ, Τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ 81 
εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν. εὐφρανθῆναι δὲ καὶ χαρῆναι 82 
ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν, καὶ ἀνέζησε: καὶ ἀπ- 
ολωλὼς ἦν, καὶ εὑρέθη.᾽ 
“EAETE δὲ καὶ πρὸς τοὺς μαθητὰς αὐτοῦ, ““"Ανθρωπός τις 10 
ἣν πλούσιος, ὃς εἶχεν οἰκονόμον' καὶ οὗτος διεβλήθη αὐτῷ ὡς 
διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. καὶ φωνήσας αὐτὸν εἶπεν 2 
αὐτῷ, Τί τοῦτο ἀκούω περὶ σοῦ ; ἀπόδος τὸν λόγον τῆς οἰκο- 
νομίας σον οὐ γὰρ δυνήσῃ ἔτι οἰκονομεῖν. Εἶπε δὲ ἐν ἑαυτῷ 3 
ὁ οἰκονόμος, Τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκο- 
νομίαν ἀπ᾽ ἐμοῦ ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι. 
ἔγνων τί ποιήσω, ἵνα, ὅταν μετασταθῶ τῆς οἰκονομίας, δέξωνταί 4 
με εἰς τοὺς οἴκους αὐτῶν. Καὶ προσκαλεσάμενος eva ἕκαστον 5 
τῶν χρεωφειλετῶν τοῦ κυρίου ἑαυτοῦ, ἔλεγε τῷ πρώτῳ, Πόσον 
ὀφείλεις τῷ κυρίῳ μου; ὋὉ δὲ εἶπεν, 'Εκατὸν βάτους ἐλαίου. 6 
Καὶ εἶπεν αὐτῷ, Δέξαι σου τὸ γράμμα, καὶ καθίσας ταχέως 
γράψον πεντήκοντα. “Enevta ἑτέρῳ εἶπε, Σὺ δὲ πόσον ὀφεί- 7 
λεις; Ὁ δὲ εἶπεν, Ἑκατὸν κόρους σίτου. Καὶ λέγει αὐτῷ, 
Δέξαι σου τὸ γράμμα, καὶ γράψον ὀγδοήκοντα. καὶ ἐπήνεσεν 8 
ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας, ὅτε φρονίμως ἐποίησεν' 
eee 8 1 ὅτ, of υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς 
= Matt.vi.l9; τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσι. ™ Κἀγὼ ὑμῖν 9 


et xix. 21; € a a eo es 
1Tim. vi.i9. λέγω, ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, 


27. ὑγιαίνοντα. Palairet understands a Ibid. τὸν οἰκονόμον τῆς ἀδικίας. i. 6. τὸν οἶκο- 


healthy state of the mind. 

28. This represents the jealousy and indig- 
nation of the Jews at the Gentiles being ad- 
mitted to equal privileges. 

Cuap. XVI. 3. σκάπτειν x. τ. A. Τί γὰρ 
πάθω; σκάπτειν γὰρ οὐκ ἐπίσταμαι. Aristoph. 
Av. 1482. 

6. βάτους. Fromthe Hebrew pg, Josephus 


says ὁ δὲ Bddos δύναται χωρῆσαι ξέστας ἑβδομή- 
κοντα καὶ δυό. Antig. viii. 2. Some call it an 
Attic amphora. 

7. κόρους. From the Hebrew 45, Josephus 
says, δύναται μεδίμναυς ᾿Αττικοὺς δέκα. vol. i. 
p- 770. εἰσὶ δὲ μόδιοι rpidxovra. Enpiphan. 
vol. ii. p. 177. 

8. ὁ κύριος. The master of the steward. Our 
Saviour is still continuing the parable, which 
ends at ἐποίησεν, after which he adds his own 
remarks. 


=, 


νόμον ἄδικον : as μαμωνᾶ τῆς ἀδικίας in ver. 9. is 
the same as τῷ ἀδίκῳ μαμωνᾷ in ver. 11. See 
xviii. 6. In Col. ii, 20. we have στοιχείων τοῦ 
κόσμου for κοσμικῶν στοιχείων : in ver. 18. τοῦ 
γνοὺς τῆς σαρκὸς for σαρκικοῦ νοός : in James i. 
25. ἀκροατὴς ἐπιλησμονῆς for ἐπιλήσμων ἀκροά- 
της: in Rom. i. 26. πάθη ἀτιμίας for ἄτιμα πάθη. 
See Rom. vii. 5, 24; viii. 8,21; Eph.i. 13; iv.29. 

Ibid. of viol τοῦ αἰῶνος τούτου are the persons, 
who only look to this world. Oi viol τοῦ φωτὸς 
are the | agin who have a knowledge of reli- 


Hi ee notes at Titus i. 2; 2 Thess. ii. 3; 
eb. vi. 4. 


9. ποιεῖν φιλοὺς ἐκ τοῦ μαμωνᾶ is to make 
Friends by means of the mammon. Our Saviour 
tells us to make such an use of our worldly 
goods, that our conduct may give us friends 
both in earth and heaven. The moral of the 
parable is, that we should be as active in 
furthering the interest of our souls, as bad men 


Κεφ. 16.] 


KATA AOTKAN. 


157 


10 ἵνα, ὅταν ἐκλέίπητε, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. ®'O " xix. 17. 
πιστὸς ἐν ἐλαχίστῳ, καὶ ἐν πολλῷ πιστός ἐστι. καὶ ὁ ἐν ἐλα- 

11 χίστῳ ἄδικος, καὶ ἐν πολλῷ ἄδικός ἐστιν. εἰ οὖν ἐν τῷ ἀδίκῳ μα- 

12 μωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει ; καὶ 
εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν 

18 δώσει ; 5 Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν" ἢ γὰρ ° Mattvi.ss. 
τὸν &a πισήσει, καὶ τὸν ἕτερον ἀγαπήσει' ἢ ἑνὸς ἀνθέξεται, 
καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε Θεῶ δουλεύειν καὶ 


μαμωνᾷ.᾽" 


14 ®"Hxovov δὲ ταῦτα πάντα καὶ οἱ Φαρισαῖοι Ψιλαργυροι é ὑπαρ- p Matt, xxl 


15 χοντες, καὶ ἐξεμυκτήριζον αὐτόν. 4 καὶ εἶπεν αὐτοῖς, ' 


“Ὑμεῖς ἃ 4 ἼΩΝ vil. 9; 


ἐστε ot δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ Θεὸς ' 8am. xi. 1. 
γινώσκει τὰς καρδίας ὑμῶν" ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν, βδέ- 


16 λυγμα ἐνώπιον τοῦ Θεοῦ ἐστιν. 


ἕως ᾿Ιωάννου' ἀπὸ τότε ἡ βασιλεία τοῦ Θεοῦ εὐωγγελίζξεται, 
8 Εὐκοπώτερον δέ ἐστι τὸν οὐρα- » Psal.cii.26; 


17 καὶ πᾶς εἰς αὐτὴν βιάζεται. 


"Ὁ νόμος καὶ οἱ προφῆται * Matt. xi. 


12, 13. 


Esa. xl. 8; 


νὸν Kal τὴν γὴν παρελθεῖν, ἢ ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν. et li. 6: 


Matt. v. 18; 


18t Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ Kal γαμῶν ἑτέραν, μου- ἢ Pet iii, 7, 


χεύει' καὶ πᾶς ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν, μοιχεύει. } 
19 "Ανθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ εἰ xix. 9; 


Pines 
. x. 1); 


20 βύσσον, sy grease καθ᾽ ἡμέραν λαμπρῶς. πτωχὸς δέ τις on vil. 10. 


ἦν ὀνόματὶ Λάξαρος, ὃς 


ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ ἡλ- 


21 κωμένος, καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν ψιχίων τῶν πιπ- 


are in furthering their worldly interest. For 
μαμωνᾶ see note at Matt. vi. 24. Μαμωνᾶ τῆς 
ἀδικίας does not mean riches unjustly acquired, 
but the idol of injustice, or that which unjust men 
make their idol. In ver. 11. it is opposed to τὸ 
ἀληθινόν. 

9. ἐκλίπητε, sc. τὸν βίον. Bos, Palairet. See 
Gen. xxv. 8; Jer. xlii. 17, 22. 

Ibid. αἰωνίους σκηνάς. This was perhaps a 
common expression: for Josephus, speaking of 
those who die anatural death, says that there 
remains for them κλέος μὲν αἰώνιον, οἶκοι δὲ καὶ 
γενέαι βέβαιοι, καθαραὶ δὲ καὶ ἐπήκοοι μένουσιν 
αἱ ψυχαὶ, χῶρον οὐρανοῦ λαχοῦσαι τὸν ἁγιώτα- 
τον. Vol. ii. p. 247, 248. 

10. ἐν ἐλαχίστῳ is applied to worldly wealth, 
as being a thing of small real value: ἐν πολλῷ 
is applied to the true and invaluable riches of 
the world to come. He that has been a faithful 
steward of the worldly wealth committed to him, 
by employing it to a good purpose, will have a 
much greater treasure committed to him hereafter : 
but he that employs his worldly wealth improperly, 
will not be thought worthy of the greater treasure. 
Compare Matt. xxv. 21. ἐπὶ ὀλίγα ἧς πιστὸς, 
ἐπὶ πολλῶν ot καταστήσω. The moral is the 
same in both parables. See also Luke xix. 17 

12. δλλοτρῖψ. The notion is still kept up of 
riches not being really our own, but entrusted 
to us as stewards. Td Suérepoy implies that 
the heavenly treasure will be our own for ever. 


16. ἡ βασιλεία κι τ. A. Matthew writes ἡ Bac. 
τῶν οὐρανῶν βίαζεται, καὶ βιασταὶ ἁρπάζουσιν 
αὐτὴν, xi. 12. where βιάζεται is passive : but 
Luke seems to use it in the middle voice, and 
every one presses eagerly into it. So Appian, 
τὸν Ἡλιόδω ν Ἑὐμενὴς καὶ “Arrados ἐς τὴν 
ἀρχὴν βιαξόμε evoy ἐκβάλλουσι. De Bel. Syr. p. 
187. The Scribes and Pharisees tried to shut 
up the kingdom of heaven, and therefore men 
were obliged to force their way into it. 

17. Not that the gospel is to destroy the 
law: it is to complete it; and every tittle of 
the law will be accomplished and perfected in 
the gospel. 

18. This verse seems to have no connexion 
with what goes before. Tertullian says it was 
introduced on account of John the Baptist being 
mentioned in ver. 16, and that it was intended 
as a reproof of Herod. He says also that the 
following parable was intended to shew the dif- 
ferent conditions of Herod and John in the next 
life, p. 450. Dr. Clarke considers ver. 18. to 
be an illustration of the general remark in 
ver. 17. ‘For instance, Moses permitted a 
man in several cases to give his wife a writing 
of divorcement, and to put her away: but under 
the gospel-state no such thing s iN be per- 
mitted any more.”’ 

20. Λάζαρος. Theophylact mentions a tradi- 
tion, that Lazarus was a rea] character. 


ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 16, 17. 


108 
τόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίον' ἀλλὰ καὶ οἱ κύνες ἐρ- 
χόμενοι ἀπέλειχον τὰ ὅλκη αὐτοῦ. ἐγένετο δὲ ἀποθανεῖν τὸν 22 
πτωχὸν, καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλ- 
mov τοῦ ᾿Αβραάμ' ἀπέθανε δὲ καὶ ὁ πλούσιος, καὶ ἐτάφη. καὶ 23 
ἐν τῷ Gdn ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασά- 
νοις, ὁρᾷ τὸν ᾿Αβραὰμ ἀπὸ μακρόθεν, καὶ Adfapov ἐν τοῖς KOA- 
ας, Tous αὐτοῦ" "καὶ αὐτὸς φωνήσας εἶπε, Πάτερ Αβραὰμ, ἐλέη- 24 
Zach. xiv.12; σόν με, καὶ πέμψον Δάζξαρον, ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου 
Marx 44. αὐτοῦ ὕδατος, καὶ καταψύξῃ τὴν γλῶσσάν wou ὅτι ὀδυνῶμαι 
= Job xxi. 18, ἐν τῇ φλογὶ ταύτῃ. * Εἶπε δὲ ᾿Αβραὰμ, Τέκνον, μνήσθητι ὅτι 25 
ἀπέλαβες σὺ τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Adlapos ὁμοίως 
τὰ κακά: νῦν δὲ ὅδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι. καὶ ἐπὶ 26 
mao. τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, 
ὅπως οἱ θέλοντες διαβῆναι ἐντεῦθεν πρὸς ὑμᾶς, μὴ δύνωνται, 
μηδὲ οἱ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. Εἶπε δὲ, ᾿Ερωτῶ οὖν 91 
σε, πάτερ, ἵνα πέμψης αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, ἔχω 28 
γὰρ πέντε ἀδελφούς" ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ 
y Esa.viii.20; αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. Y Δέγει αὐτῷ 29 
a. Dan ᾿Αβραὰμ, "ἔχουσι Μωσέα καὶ τοὺς προφήτας: ἀκουσάτωσαν 
Act αν. 51; αὐτῶν. Ὃ δὲ εἶπεν, Οὐχὶ, πάτερ ᾿Αβραάμ' ἀλλ᾽ ἐάν τις ἀπὸ 80 
νεκρῶν πορευθῇ πρὸς αὐτοὺς, μετανοήσουσιν. Εἶπε δὲ αὐτῷ, 31 
Ei Μωσέως καὶ τῶν προφητῶν' οὐκ ἀκούουσιν, οὐδὲ ἐάν τις ἐκ 
νεκρῶν ἀναστῇ, πεισθήσονται.᾽ 


+ Matt. * EITIE δὲ πρὸς τοὺς μαθητὰς, “ Avevdexrov ἐστι μὴ ἐλθεῖν 17 
Mar. ix. «1, Τὰ σκάνδαλα: οὐαὶ δὲ δὲ’ οὗ ἔρχεται. λυσιτελεῖ αὐτῷ εἰ μύλος 2 


ὀνικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ, καὶ ἔρριπται εἰς τὴν 

« Matt. xviii. θάλασσαν, ἢ ἵνα σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων. * προσ- 8 
16,21; e a ? ὃ ε», 3 ς » ’ 2 , 
δες. ν.19; ἔχετε ἑαυτοῖς. ἐὰν δὲ ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ἐπιτίμησον 
Lev. κὶχ, 17; 5», ας Σὰ , Ν τῶ. “wad ἐὰν é , A 
Prov.avii.10; αὐτῷ" καὶ ἐὰν μετανοήσῃ, ἄφες αὑτῷ. ᾿ καὶ ἐὰν Ἐπταεῖν τῆς 4 
πρὸ πιῶ τὶ ἡμέρας ἁμάρτῃ εἰς σὲ, καὶ ἑπτάκις τῆς ἡμέρας ἐπιστρέψῃ ἐπὶ 
2. Φσὲ, λέγων, Μετανοῶ, ἀφήσεις αὐτῷ." 

Καὶ εἶπον οἱ ἀπόστολοι τῷ κυρίῳ, ““Πρόσθες ἡμῖν πίστιν. 5 

“ 

“Εἶπε δὲ ὁ κύριος, “ Εἰ εἴχετε πίστιν, ὡς κόκκον σινάπεως, 6 
ἐλέγετε ἂν τῇ συκαμίνῳ ταύτῃ, ᾿Εκριξώθητι, καὶ φυτεύθητι ἐν 


ς Matt. 
xvii. 20; 

et xxi. 21; 
Mar. xi. 23. 


21. ἀλλὰ καί. This is to express still more 80. Οὐχί. 1 know that they will not hear them. 


strongly the wretched state of Lazarus: not 
only did he desire &c. but also the dogs &c. 

22. The Jews had three expressions for the 
place whither the souls of just men were con- 
veyed, The garden of Eden, The throne of 
glory, Abraham’s bosom. Lightfoot, Olearius. 

23. ᾷδης, in the New Testament, almost 
always means the place of departed souls: (see 
Acts ii. 27, 31; 1 Cor. xv. 55.) and not the 
place of final torment. That this parable 
applies to the intermediate state, and not to 
that which follows the day of judgment, see 


ver. 27, &c. 
25. ὅδε. Many MSS. read ὧδε. 


31. This was said with a special application 
to the Jews, who were not persuaded even when 
Jesus rose from the dead. 

Cuap. XVII. 1. ’Avév8exroy is the same as 
οὐκ ἐνδέχεται in xiii. 33. 

Ibid. σκάνδαλα. Any thing which is done 
to take away a person from his religion. See 
Matt. v. 29. 

δ. This was perhaps said upon the occasion 
of the apostles not being able to work some 
miracle, and being rebuked by Jesus for want 
of faith. Compare Matt. xvii. 20. 

6. συκαμίνῳ, a mulberry tree. Beza. 


Κεφ. 17.) 


7 τῇ θαλάσσῃ" καὶ ὑπήκουσεν ἂν ὑμῖν. 


KATA AOTKAN. 


159 
Τίς δὲ ἐξ ὑμῶν δοῦλον 


ὄχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ 
8 ἐρεῖ, Εὐθέως παρελθὼν ἀνάπεσαι' ἀλλ᾽ οὐχὶ ἐρεῖ αὐτῷ, ᾿ Ετοί- 
μασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι, ws φάγω 
9 καὶ πίω καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; Μὴ χάριν 
ὄχει τῷ δούλῳ ἐκείνῳ, ὅτι ἐποίησε τὰ διαταχθέντα αὐτῷ ; οὐ 
10 δοκῶ. οὕτω καὶ ὑμεῖς, ὅταν ποιήσητε ππάντα τὰ διαταχθέντα 
ὑμῖν, λέγετε, Ὅτι δοῦλοι ἀχρεῖοί ἐσμεν" ὅτι ὃ ὠφείλομεν ποιῆ- 


σαι, πεποιήκαμεν." 


11 KAI ἐγένετο ἐν τῷ πορεύεσθαι αὐτὸν εἰς 'Ιερουσαλὴμ, καὶ 
12 αὐτὸς διήρχετο διὰ μέσον Σαμαρείας καὶ Γαλιλαίας. καὶ εἰσερ- 

χομένου αὐτοῦ εἴς τινα κώμην, ἀπήντησαν αὐτῷ δέκα λεπροὶ 
13 ἄνδρες, of ἔστησαν πόρρωθεν" καὶ αὐτοὶ ἦραν φωνὴν λέγοντες, 


14 “᾿Ιησοῦ, ἐπιστάτα, ἔλέησον ἡμᾶς. 


4 Καὶ ἰδὼν εἶπεν αὐτοῖς, « ν. 14; 


“ Πορευθῶντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσι." Καὶ ἐγένετο ἐν ἵν αὐ 1 
15 τῷ ὑπάγειν αὐτοὺς, ἐκαθαρίσθησαν. εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι Mat vill. ὦ 
16 ἐάθη, ὑπέστρεψε, μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεόν" καὶ 

ὄπεσεν ἐπὶ “πρόσωπον παρὰ τοὺς πόδας αὐτοῦ, εὐχαριστῶν 
17 αὐτῷ' καὶ αὐτὸς ἦν Σαμαρείτης. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, 

18 “ Οὐχὶ οἱ δέκα ἐκαθαρίσθησαν ; οἱ δὲ ἐννέα ποῦ ; οὐχ εὑρέθη- τ δ 
σαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ, εἰ μὴ ὁ ἀλλογενὴς 5: rel, ἐδ: 


Matt. ix. 41: ἢ 


19 οὗτος 3” "και εἶπεν αὐτῷ, “᾿᾿Αναστὰς ποοεύου' ἡ πίστις σου Mer. cogs 


σέσωκέ oe.” 


is 8; 
Matt. xxiv. 


20 ᾿Επερωτηθεὶς δὲ ὑπὸ τῶν Φαρισαίων, πότε ἔρχεται ἡ βασι- 43. sor, 


λεία τοῦ Θεοῦ, ἀπεκρίθη αὐτοῖς καὶ εἶπεν, 


“Οὐκ ἔρχεται ἡ ΤῊ 


21 βασιλεία τοῦ Θεοῦ μετὰ παρατηρήσεως" f οὐδὲ ἐροῦσιν, ᾿Ιδοὺ xxiv. 23; 


ὧδε, 7 ἰδοὺ ἐκεῖ. ἰδοὺ yap, ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν 


22 ἐστίν." Εἶπε δὲ πρὸς τοὺς μαθητὰς, “«᾿Ἐλεύσονται ἡμέραι, | 41. 
ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν᾽ τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν, = a, δι; 
23 καὶ οὐκ ὄψεσθε. 5 καὶ ἐρόνσὶν ὑμῖν, ᾿Ιδοὺ ὧδε, ἢ ἰδοὺ ἐκεῖ: μὴ ". ταὶν.] 26; 


24 ἀπέλθητε, μηδὲ διώξητε. " ὥσπερ γὰρ ἡ ἡ ἀστραπὴ ἡ ἁ ) ἀστράπτουσα “ἰ fav 31: 


Matt. xvi.ll; [ 
18; 


ἐκ τῆς ὑπ᾽ οὐρανὸν εἰς τὴν ὑπ᾽ οὐρανὸν λάμπει: οὕτως ἔστ at καὶ Mar. Vili, 31; 


. etix. 31; 


25 ὁ vids τοῦ ἀνθρώπου ἐν τῇ ἡμέρᾳ αὐτοῦ. ἱ πρῶτον δὲ δεῖ αὐτὸν οι x. 33. 


7. But even if you have this faith, you must 
not pride yourselves upon it, or think that you 
have done a great thing in having it: for which 
of you having a servant &c. 

9. ob δοκῶ should not be translated, J do not 
think so, but, I think he will not. 

11. διὰ μέσου. Per locum inter Samariam et 
Galileam medium, Samaria ad deztram, Galilea 
ad sinistram relictis. Olearius. So also Kreb- 
sius, per medios fines Samaria et Galilee, and 
L. de Dieu. But Vorstius took it to mean, 
through the middle of Samaria and Galilee. 

18. I have put a note of inte tion after 
— as Luther, Priceus, Wolfius, Vater. 

μετὰ παρατηρήσεως, with circumstances 
of τὰ μέ show to excite observation. 


21. ἐντὸς ὑμῶν. Raphel interprets this apud 
vos, among you, in your presence, alluding to 
the presence of Jesus himself. See John i. 26, 
So Beza and others; but some have taken it to 
mean, in your minds. The former is probably 
the true meaning, as the words were addressed 
to the Pharisees, and the kingdom of heaven 
was certainly not in their minds; unless we. 
take ὑμῶν as an expression for men in general. 

22. This seems to mean, that the time would 
come, when the apostles, in the midst of their 
sufferings and afflictions, would long to have 
their Master again among them upon earth. 
Beza, Calovius, Clericus, Wolfius. 

24. τῇ ἡμέρᾳ αὑτοῦ, the destruction of Jeru- 
salem. Calovius, Wolfius. Or it may mean, 


160 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 17, 18, 


πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης. 
k Matt. xxv. Κ᾿ καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις τοῦ Νῶε, οὕτως ἔσται καὶ 26 


37, 88; 


1 Pet. ii. 20; ἐν ταῖς ἡμέραις TOD viod τοῦ avOpwTrov. ἤσθιον, ἔπινον, ἐγάμουν, 27 


Gen. vi. 2; 
et vii. 7. 


ἐξεγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, 


1Gen. xix. καὶ ἦλθεν ὁ κατακλυσμὸς, καὶ ἀπώλεσεν ἅπαντας. ᾿' ὁμοίως 28 


14. 


καὶ ὡς ἐγένοτο ἐν ταῖς ἡμέραις Awr ἤσθιον, ἔπινον, ἠγόραζον, 


m Gen. xix. ἐπώλουν, ἐφύτευον, ὠκοδόμουν' "' ἡ δὲ ἡμέρᾳ ἐξῆλθε Δὼτ ἀπὸ 29 


24; Deut. 
xxix. 238 ; 


Σοδόμων, ἔβρεξε πῦρ καὶ θεῖον am οὐρανοῦ, καὶ ἀπώλεσεν 


Ess. xiii.19, ἅπαντας" κατὰ ταῦτα ἔσται ἡ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀπο- 30 


Jer. 1. 40; 


Amos iv.11; καλύπτεται. " ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὃς ἔσται ἐπὶ τοῦ δώματος, 31 


δοὰκ ver. 7. nw “ 
n Matt. xeiv, καὶ τὰ σκεύη αὐτοῦ ἐν TH οἰκίᾳ, μὴ καταβάτω ἄραι αὐτά: καὶ 
17. ς a 53 A e ( \ 3» , 3 a > lo. o δ 
ὁ en. wiz, 9 OY τῷ ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω. 5 μνημο- 32 
. . a ? , ἴω 
86. νεύετε τῆς γυναικὸς Δώτ. ds ἐὰν ξητήσῃ τὴν ψυχὴν αὐτοῦ 33 
Pix ΣΟῚ. σῶσαι, ἀπολέσει αὐτήν' καὶ ὃς ἐὰν ἀπολέσῃ αὐτὴν, ζωογονήσει 
ot xvi. 255° αὐτήν. “ λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης 84 
Joh. xii. 35. μιᾶς ὁ εἷς παραληφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται. δύο 35 
loa ἔσονται ἀλήθουσαι ἐπὶ τὸ αὐτό ἡ μία παραληφθήσεται, καὶ 
τ Matt, ἡ ἑτέρα ἀφεθήσεται." * Καὶ ἀποκριθεντες λέγουσιν αὐτῷ, “ Ποῦ, 36 
xxiv. ; , 9 ¢ 9 » a gg of ‘ a » κα ’ 
Job xxxix. δύριε ;” O δὲ εἶπεν αὐτοῖς, ““Οπου τὸ σῶμα, ἐκεῖ συναχθή- 
0 σονται οἱ ἀετοί. 
ὁ αι δὲς *EAETE δὲ καὶ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντυτε 18 
et xxi. . 


Keel.xviii.22, προσεύχεσθαι, καὶ μὴ ἐκκακεῖν, λέγων, “ Κριτής τις ἦν ἔν τινι 2 


Rom. xii. 12; 
Eph. vi. 18; 
Col. iv. 3; 

1 Thess.v.17. 


πόλει, τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ evr peTropevos. 
χήρα δὲ ἣν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτὸν, λέγουσα, 38 
᾿Εκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. 


Καὶ οὐκ ἠθέλησεν ἐπὶ 4 


χρόνον" μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ, Εἰ καὶ τὸν Θεὸν οὐ φο- 
βοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι" διά γε τὸ παρέχειν μοι ὅ 
κόπον τὴν χήραν ταύτην, ἐκδικήσω αὐτὴν, ἵνα μὴ εἰς τέλος ἐρ- 


χομένη ὑπωπιάξῃ με." 


Εἶπε δὲ 6 κύριος, ““᾿Ακούσατε τί ὁ 6 


t Apoe.vi.lo. κριτὴς τῆς ἀδικίας λέγει: to δὲ Θεὸς οὐ μὴ ποιήσει τὴν ἐκδί- 7 
κησιν τῶν ἐκλεκτῶν αὐτοῦ, τῶν βοώντων πρὸς αὐτὸν ἡμέρας 


at the day when he will really come again at the 
end of the world: or, he will not shew himself 
in one particular place, as you expect ; but as the 
lightning shines from one end of heaven to the 
other, so will the religion of Christ extend through- 
out the whole earth. 

29. ἔβρεξε might agree with πῦρ καὶ θεῖον, 
as in Rev. xi. 6, or with @eds understood, as in 
Gen. ii. 5; xix. 24. The latter construction is 
probably right. 

33. Whoever shall seek to save his life by 
abjuring his religion, will lose it in the destruc- 
tion of Jerusalem: but whoever, by adhering to 
his religion, shall be put to death, shall gain a 
much better life hereafter. 

36. Some MSS. add, Ado ἔσονται ἐν τῷ 
ἀγρῷ" ὁ εἷς παραληφθήσεται, καὶ ὁ ἕτερος ἀφε- 
θήσεται. 


Ibid. Ποῦ; Where will these misfortunes from 
hostile invasion be felt? Wolfius. 
Cuap. XVIII. 1. πάντοτε. 

Acts xxvi. 7. 

δ. els τέλος. L. de Dieu and Schleusner 
interpret it semper, assidue: but, in a great 
majority of instances, it signifies prorsus, omnino, 
and so Raphel understands it. I would there- 
fore couple it with μανὸν Lest by coming she 
should quite wear me out. Olearius and Palairet 
render it tandem. See 1 Thess. ii. 16. 

Ibid. ὑπωπιάξῃ. ‘‘ Ne me obtundas de hac re 
sepius.”’ Terent. 4d. i, 2.33. It is a metaphor 
from repeated blows to repeated importunity. 

6. κριτὴς τῆς ἀδικίας, an Hebraism for κριτὴς 
ἄδικος. So ῥήματα ἀληθείας, Act. xxvi. 25. γῆ 
τῆς ἐπαγγελίας, Heb. xi. 9. See note at xvi. 8. 


See note at 


Κεφ. 18.] 


KATA AOTKAN. 


161 


8 καὶ νυκτὸς, καὶ μακροθυμῶν ἐπ᾽ αὐτοῖς ; λέγω ὑμῖν, ὅτι ποιήσει 
τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν 
ἄρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς 3” 

9 Εἶπε δὲ καὶ πρός τινας τοὺς ποποιθότας ἐφ᾽ ἑαντοῖς ὅτι εἰσὶ 
δίκαιοι, καὶ ἐξουθενοῦντας τοὺς λουποὺς, τὴν παραβολὴν ταύ- 

10 την ““ἴΑνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι" ὃ 

11 εἷς Φαρισαῖος, καὶ ὁ ἕτερος τελώνης. "6 Φαρισαῖος σταθεὶς " Σ ἘΠΕῚ. 
πρὸς ἑαυτὸν ταῦτα προσηύχετο, ‘O Θεὸς, εὐχαριστῶ σοι, ὅτι Apoc. iii. 11. 
οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοι- 

12 χοὶ, ἢ καὶ ὡς οὗτος ὁ τελώνης. νηστεύω δὶς τοῦ σαββάτου, 

18 ἀποδεκατῷῶ πάντα ὅσα κτῶμαι. Kal ὁ τελώνης μακρόθεν ἑστὼς 


οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι" 


ἀλλ᾽ 


ἔτυπτεν εἰς τὸ στῆθος αὐτοῦ, λέγων, ‘O Θεὺς, ἱλάσθητί μοι τῷ 


14 ἁμαρτωλῷ. 


Σ Λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος eis τὸν « xiv. 11; 
οἶκον αὐτοῦ, ἢ ἐκεῖνος. ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν, ταπεινωθήσεται" 
ς a e \ e ’ 33 

ὁ δὲ ταπεινῶν ἑαντὸν, ὑψωθήσεται. 


Job xxii. 29; 
23; Matt, 


15 7 προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη, ἵνα αὐτῶν ἅπτηται: ἀρ. ἐπ 6103 
16 ἰδόντες δὲ οἱ μαθηταὶ ἐπετίμησαν αὐτοῖς. "ὁ δὲ ᾿Ιησοῦς προσ-γ Matt. 
καλεσάμενος αὐτὰ, εἶπεν, “Agere τὰ παιδία ἔρχεσθαι πρός με, oe 


Mar. x. 18. 


καὶ μὴ κωλύετε αὐτά; τῶν γὰρ τοιούτων ἐστιν ἡ βασιλεία τοῦ * Matt. 
11 Θεοῦ. " ἀμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ δέξηται τὴν βασιλείαν τοῦ ers 14; 


Θεοῦ ὡς παιδίον, ov μὴ εἰσέλθῃ εἰς αὐτήν. 


1 Cor.xiv.20; 
1 Pet. ii. 2. 


18 >Kad ἐπηρώτησέ τις αὐτὸν ἄρχων, λέγων, “Διδάσκαλε ἀγαθὲ, . Mar. x. 15. 


19 τί ποιήσας ζωὴν αἰώνιον κληρονομήσω ;᾽" Εἶπε δὲ αὐτῷ ὁ ὁ ’In- ἜΣ 
σοῦς, “ Τί με λέγευς ἀγαθόν ; οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός. Ms: χ. 11. 
20 “ τὰς ἐντολὰς οἶδας, Μὴ μοιχεύσῃφ' μὴ φονεύσης" μὴ κλέψῃ « Exod. xx. 


12, 18; 


μὴ ψευδομαρτυρήσῃς" τίμα τὸν πατέρα cov καὶ τὴν μητέρα Deut. v. 


21 wou.” 
22 pov.” 


‘O δὲ εἶπε, “ Ταῦτα πάντα ἐφυλαξάμην ἐκ 
Φ᾽Ακούσας δὲ ταῦτα ὁ ᾿Ιησοῦς εἶπεν αὐτῷ, “Ἔτι ἕν Eph. vi. 3; 


16,17; 
νεότητός Rom. xiii. 9; 


σοι λείπει' πάντα ὅσα ἔχεις, πώλησον, καὶ διάδος πτωχοῖς, ΠΣ 19; 


23 καὶ ὅξεις θησαυρὸν ἐν οὐρανῷ' καὶ δεῦρο ἀκολούθει μοι.) 


ε et xix. 21; 
O δὲ 1 Tim. vi. 19. 


ἀκούσας ταῦτα, περίλυπος ἐγένετο" ἦν γὰρ πλούσιος σφόδρα. 
24 δ᾿Ιδὼν δὲ αὐτὸν ὁ Ἰησοῦς περίλυπον γενόμενον, εἶπε, ““ Πῶς « Prov. xi.28; 


Matt. xix.23; 


δυσκόλως of TA χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασι- Mar. x. 33. 
95 λείαν τοῦ Θεοῦ. Εὐκοπώτερον γάρ ἐστι, κάμηλον διὰ τρυμαλιᾶς 
ῥαφίδος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσ- 


7. καὶ μακροθυμῶν. Beza translates καὶ 
etiamsi: and Theophylact understood it so: 
but L. de Dieu observes that μακροθυμῶν and 
ἂν τάχει would then contradict each other: he 
renders it—et super quos (sc. electos) longanimis 
est. Hombergius takes μακροθυμῶν to mean 
hearing them patiently, as in Acts xxvi.3. Elsner 
would read μακροθύμων, and refer it to the elect, 
who bear every thing patiently: but the former 


interpretation is preferable: and ἐν τάχει 
mean, that the vengeance will be swift πεν ἢ 


comes. See note at Gal. i. 

11. πρὸς ἑαντὸν may be sealed either with 
σταθεὶς or προσηύχετο. The latter is preferred 
by Arndius, Hombergins, Boisius, Wolfius. 

12. σάββατον here means a week, though it 
is generally in the plural. xxiv. 1; Matt. xxviii. 
1; Mark xvi. 2. 9. 

Ibid. κτῶμαι in the tense signifies 
to acquire. Raphel. aie a < 

14. All the best MSS. read ἢ γὰρ dxeives, 

20. See note at Mark x. 19. 


162 


ETATTEAION 


(Keg. 18, 19. 


enGeiv.” Εἶπον δὲ οἱ ἀκούσαντες, “ Kai τίς δύναται σωθῆ- 26 


£2.37; 
Job xiii. 2; 


va ;” [Ὁ δὲ εἶπε, “ Τὰ ἀδύνατα παρὰ ἀνθρώποις, δυνατά ἐστι 27 


Jerxxxii\7; παρὰ τῷ Θεῷ." δ Εἶπε δὲ ὁ Πέτρος, “᾿Ιδοὺ, ἡμεῖς ἀφήκαμεν 28 


Zach. viii. 
εν. 11; 
Matt. iv. 20; 
et xix. 37: 


᾿ πάντα, καὶ ἠκολουθήσαμέν cot.” 
ὑμῖν, ὅτι οὐδείς ἐστιν ὃς ἀφήκεν οἰκίαν, ἢ γονεῖς, ἢ ἀδελ- 


b'O δὲ εἶπεν αὐτοῖς, ““᾿Αμὴν 29 


Mac. x. 38, ous, ἢ γυναῖκα, ἢ τέκνα, ἕνεκεν τῆς βασιλείας τοῦ Θεοῦ, ὃς οὐ 30 


μὴ ἀπολάβῃ πολλαπλασίονα ἐν τῷ καιρῷ τούτῳ, καὶ ἐν τῷ 


ἹΠΑΡΑΛΑΒΩΝ δὲ τοὺς δώδεκα, εἶπε πρὸς αὐτοὺς, ““᾿Ιδοὺ, 8ι 


bh Dent. 
xxxiii. 9. 
IA a» ’ \ a7 ” 
αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 
1 ix. 22; 
et xxiv. 7 ; 


Matt. xvi. 21; ἀναβαίνομεν εἰς Ιεροσόλυμα, καὶ τελεσθήσεται πάντα τὰ γε- 


et xvii. 22; 
et xx. 17; 


γραμμένα διὰ τῶν προφητῶν τῷ υἱῷ τοῦ ἀνθρώπου. ἔπαρα- 32 


Mar. vill. 81; δοθήσεται yap τοῖς ἔθνεσι, καὶ ἐμπαιχθήσεται, καὶ ὑβρισθή- 


et ix. 81: 
et x. 32; 
Peal. xxii 


σεται, καὶ ἐμπτυσθήσεται, καὶ μαστυγώσαντες ἀποκτενοῦσιν 33 
. XXi. 6: 5- “- \ - e a ί ’ , 3 ᾽ \ ΣΝ 

Esa. liii, 7. αὐτόν' καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται." Kat αὐτοὶ οὐδὲν 34 

τούτων συνῆκαν' καὶ ἦν τὸ ῥῆμα τοῦτο κεκρυμμένον ἀπ᾽ αὐτῶν, 


& xxiii. 1; 

Matt.xxvii.2; ia ᾽ 

Joh. xviii.38; καὶ οὐκ ἐγίνωσκον τὰ λεγόμενα. 
Act. δὲ, 18. 

1 Matt.xx.39; 


ΙΕ γένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν eis “Ἰεριχὼ, τυφλύς τις 35 


Μετ χ 6. ἐκάθητο παρὰ τὴν ὁδὸν προσαιτῶν᾽ ἀκούσας δὲ ὄχλου διαπο- 36 
ρευομένον, ἐπυνθάνετο τί εἴη τοῦτο. ἀπήγγειλαν δὲ αὐτῷ, ὅτι 37 
᾿Ιησοῦς ὁ Ναζωραῖος παρέρχεται" καὶ ἐβόησε λέγων, “"“᾿Ιησοῦ, 38 
υἱὲ Δαβὶδ, ἐλέησόν με." Karl οἱ προάγοντες ἐπετίμων αὐτῷ 39 
ἵνα σιωπήσῃ' αὐτὸς δὲ πολλῷ μᾶλλον ἔκραζεν, “ Υἱὲ Δαβὶδ, 


ἐλέησόν pe.” 


Σταθεὶς δὲ ὁ ᾿Ιησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι 40 


πρὸς αὐτόν' ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτὸν, λέγων, 41 
“Τί σοι θέλεις ποιήσω ;” δὲ εἶπε, “ Κύριε, ἵνα ἀναβλέψω.᾽ 

- xvii. ™ Kal ὁ ᾿Ιησοῦς εἶπεν αὐτῷ, “᾿Ανάβλεψον' ἡ πίστις σου σέ- 42 
σωκέ σε." Καὶ παραχρῆμα ἀνέβλεψε, καὶ ἠκολούθει αὐτῷ 48 
δοξάζων τὸν Θεόν' καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ Θεῷ. 

KAI εἰσελθὼν διήρχετο τὴν ᾿'Ιεριχώ' καὶ ἰδοὺ, ἀνὴρ ὀνόματι 19 

καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτέλώνης, καὶ οὗτος ἦν 2 
πλούσιος" καὶ ἐζήτει ἰδεῖν τὸν ᾿Ιησοῦν, τίς ἐστι, καὶ οὐκ ἠδύ- 8 
vato ἀπὸ τοῦ ὄχλου, ὅτι τῇ ἡλικίᾳ μικρὸς ἦν. καὶ προδραμὼν 4 
ἔμπροσθεν, ἀνέβη ἐπὶ συκομωραίαν, ἵνα ἴδῃ αὐτόν" ὅτι δι᾿ ἐκεί- 
νης ἤμελλε διέρχεσθαι. καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ 


80. πολλαπλασίονα. Things which are much 
more taluable: i. e. spiritual blessings. 

82. See note at ix. 22. 

35. els Ἱεριχώ. Matthew (xx. 29.) and Mark 
(x. 46.) say that he was going out of Jericho. 
It has been thought that ἐγγίζειν εἰς ἹἹεριχὼ 
may mean to be near to Jericho, though he was 
going from it; and that ἤγγισεν els Βηθφαγὴ καὶ 
Βηθανίαν has the same meaning in xix. 29. But 
see xix. 1, and note at Matt. xx. 29. 

Cuar. XIX. 2. Ζακχαῖος. Clement of Alex- 
andria informs us that some considered Zac- 
chreus to be Matthias, p. 579; but Tillemont 
observes that this could not be, because Matthias 
had accompanied Jesus from the beginning of 


his ministry. Mémoires, tome i. p. 223. Ter- 
tullian calls Zaccheus, “allophylus fortasse.’’ 

. 454. The Apostolical Constitutions make 
im to have been the first bishop of Ceesarea. 
vii. 46. 

Ibid. If there is any difference intended be- 
tween αὐτὸς and οὗτος, the latter perhaps means 
that the office of chief publican was a lucrative 
one. 
3. ἀπὸ τοῦ ὄχλου. See Matt. xi. 19; John 
xxi. 6. 

4. δι᾽ ἐκείνης. Erasmus and Beza supply 
ὁδοῦ, but L. de Dieu thinks it may mean cuxo- 
peopalas. The preposition διὰ seems certainly to 
be an interpolation. 


Κεφ. 19.} 


KATA AOTKAN. 


168. 


ὁ ᾿Ιησοῦς εἶδεν αὐτὸν, καὶ εἶπε πρὸς αὐτὸν, “ Zaxyaie, σπεύσας. 


6 κατάβηθι: σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι.» 


Καὶ 


7 σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων. καὶ ἰδοντες 
ἅπαντες διεγόγγυζον, λέγοντες, ““ΟὍτι παρὰ ἁμαρτωλῷ ἀνδρὶ 


8 εἰσῆλθε καταλῦσαι.᾽ 


Ὁ Σταθεὶς δὲ Ζακχαῖος εἶπε πρὸς τὸν "1. 14. 


κύριον, “᾿Ιδοὺ, τὰ ἡμίση τῶν ὑπαρχόντων μου, κύριε, δίδωμι 
τοῖς πτωχοῖς" καὶ εἴ τινός TL ἐσυκοφάντησα, ἀποδίδωμι τετρα- 
9 πλοῦν. "Εἶπε δὲ πρὸς αὐτὸν ὁ ᾿Ιησοῦς, ““Οτι σήμερον σω- ο xiii. 16. 
, a Ν ’ὔ [4 Υ͂ ‘ > A eN 2 ’ὔ 
τηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς ᾿Αβραάμ 


ε 


10 ἐστιν. ἦλθε γὰρ ὁ 
ἀπολωλός." 


υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ P Matt. x. 6; 


et xv. 24; 
et xviii. 11. 


1 "AKOTONTON δὲ αὐτῶν ταῦτα, προσθεὶς εἶπε παραβολὴν, Δ" = 46. 
διὰ τὸ ἐγγὺς αὐτὸν εἶναι ᾿]ερουσαλὴμ, καὶ δοκεῖν αὐτοὺς ὅτι 
12 παραχρῆμα μέλλει ἡ βασιλεία τοῦ Θεοῦ ἀναφαίνεσθαι: 4 εἶπεν « Mat. 
οὖν, “"Ανθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν, Me. καῇ 84. 
18 λαβεῖν ἑαυτῷ βασιλείαν, καὶ ὑποστρέψαι. καλέσας δὲ δέκα 
δούλους ἑαυτοῦ, ἔδωκεν αὐτοῖς δέκα μνᾶς, καὶ εἶπε πρὸς αὐτοὺς, 
14 Πραγματεύσασθε ἕως ἔρχομαι. Οἱ δὲ πολῖται αὐτοῦ ἐμίσουν 
αὐτὸν, καὶ ἀπέστειλαν πρεσβείαν ὀπίσω αὐτοῦ, λέγοντες, Οὐ 


15 θέλομεν τοῦτον βασιλεῦσαι ἐφ᾽ ἡμᾶς. 


Καὶ ἐγένετο ἐν τῷ 


ἐπανελθεῖν αὐτὸν λαβόντα τὴν βασιλείαν, καὶ εἶπε φωνη- 
θῆναι αὐτῷ τοὺς δούλους τούτους, οἷς ἔδωκε τὸ ἀργύριον, ἵνα 

16 γνῷ τίς τί διετρωγματεύσατο. παρεγένετο δὲ 6 πρῶτος λέγων, 

11 Κύριε, ἡ μνᾶ σου προσειργάσατο δέκα μνᾶς. "Καὶ εἶπεν αὐτῷ, xvi. το. 
Εὖ, ἀγαθὲ δοῦλε" ὅτι ἐν ἐλαχίστῳ πιστὸς ἐγένου, ἴσθι ἐξουσίαν 

18 ἔχων ἐπάνω δέκα πόλεων. Καὶ ἦλθεν o δεύτερος λέγων, Κύριε, 


19 ἡ μνᾶ σου ἐποίησε πέντε μνᾶς. 
’ 3 ’ “2 Ld 
20 γίνου ἐπάνω πέντε πολεῶν. 


Εἶπε δὲ καὶ τούτῳ, Καὶ σὺ 
Καὶ ἕτερος ἦλθε λέγων, Κύριε, 


21 ἰδοὺ ἡ μνᾶ σου, ἣν εἶχον, ἀποκειμένην ἐν σουδαρίῳ. ἐφοβούμην 
γάρ σε, ὅτι ἄνθρωπος αὐστηρὸς el. αἴρεις ὅ οὐκ ἔθηκας, καὶ 


22 θερίζεις ὃ οὐκ ἔσπειρας. 


σου κρινῶ σε, πονηρὲ δοῦλε. ἤδεις ὅτε ἐγὼ ἄνθρωπος αὐστηρός 


" Λέγει δὲ αὐτῷ, Ex τοῦ στόματός - 36am 1.16; 


, Matt. xii. 8] e 


28 εἶμι, αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὐκ ἔσπειρα' καὶ διατί 
οὐκ ἔδωκας τὸ ἀργύριόν μου ἐπὶ τὴν τράπεζαν, καὶ ἐγὼ ἐλθὼν 

A ’» ΝΜ 3 , ἴω φ .Y) 
24 σὺν τόκῳ ἂν ἔπραξα αὐτὸ; Καὶ τοῖς παρεστῶσιν εἶπεν, “Apate 


7. ἁμαρτώλῳ. They used this term, because 
he was a publican. 

8. δίδωμι. I promise to give. Grotius. 

9. Grotius shews that Zaccheus was pro- 
bably a Jew; but the Jews looked upon the 
publicans as no better than gentiles. See Matt. 
Xviii. 17. 

12. This person seems to have gone to be 
invested with regal authority from some supe- 
Yior power; as Archelaus went from Judea to 
Rome that he might obtain the throne of Judea. 
The application is to Jesus, when he ascended 


up to heaven. 

13. Πραγματεύομαι is to deal or traffick in 
any thing; and when applied to money, it 
means putting it out to interest, or making 
profit by it, so as to increase the capital. 

14. Of πολῖται αὐτοῦ are opposed to SovAods 
éavrov in ver. 13, and represent the Jews, who 
claimed more immediate connexion with the 
Messiah, and were really of the same country 
with Jesus, 

17. ἴσθι ἐξουσίαν ἔχων. 


Scias te habere po- 
testatem. Valcken. ad i. 


M 2 


164 


ἀπ᾽ αὐτοῦ τὴν μνᾶν, καὶ δότε τῷ Tas δέκα μνᾶς ἔχοντι. 
εἶπον αὐτῷ, Κύριε, ἔχει δέκα μνᾶς.) ‘Aéyw γὰρ ὑμῖν, ὅτι παντὶ 26 
τῷ ἔχοντι δοθήσεται' ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ ἔχει ἀρθή- 


t viii. 18; 
Matt.xiii.12; 
et xxv. 29; 


ETAITEAION 


[Κεφ. 19. 


(Καὶ 25 


Mar. ἵν. 35, σεται ἀπ᾽ αὐτοῦ. πλὴν τοὺς ἐχθρούς μου ἐκείνους, τοὺς μὴ 27 
θελήσαντάς με βασιλεῦσαι ἐπ᾽ αὐτοὺς, ἀγάγετε ὧδε, καὶ κατα- 

. Με;.χ.33, σφάξατε ἔμπροσθέν pov.” "Καὶ εἰπὼν ταῦτα, ἐπορεύετο ἔμπρο- 28 
σθεν, ἀναβαίνων εἰς Ιεροσόλυμα. 


= Matt.xxi.1; 
Mar. xi. 1. 


> A\ 


<KAI ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγὴ καὶ Βηθανίαν, πρὸς τὸ 29 
ὄρος τὸ καλούμενον ᾿Ελαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ, 


εὐπὼν, “Ὑπάγετε εἰς τὴν κατέναντι κώμην" ἐν ἡ εἰσπορευόμενοι 30 
εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκά- 
Ore λύσαντες αὐτὸν ἀγάγετε. καὶ ἐάν τις ὑμᾶς ἐρωτᾷ, Διατί 31 
λύετε ; οὕτως ἐρεῖτε αὐτῷ, Ort ὁ κύριος αὐτοῦ χρείαν eyes.” 
᾿Απελθόντες δὲ οἱ ἀπεσταλμένοι εὗρον καθὼς εἶπεν αὐτοῖς" 32 
λυόντων δὲ αὐτῶν τὸν πῶλον, εἶπον οἱ κύριοι αὐτοῦ πρὸς av- 33 
τοὺς, “Τί λύετε τὸν πῶλον ;᾽" Οἱ δὲ εἶπον, ““Ο κύριος αὐτοῦ 34 
y Joh.xii.4; χρείαν ἔχει." Υ Καὶ ἤγωγον αὐτὸν πρὸς τὸν ᾿Ιησοῦν' καὶ ἐπιρ- 35 


4 Reg. ix. 13. 


ρίψαντες ἑαυτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασαν τὸν 


᾿Ιησοῦν. πορενομένον δὲ αὐτοῦ, ὑπεστρώνννον τὰ ἱμάτια αὐτῶν 36 


ἐν τῇ ὁδῷ. 


᾿Εγγίξοντος δὲ αὐτοῦ ἤδη, πρὸς τῇ καταβάσει τοῦ 37 


ὄρους τῶν ᾿Ελαιῶν, ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαί- 
ροντες αἰνεῖν τὸν Θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνά- 


2 ii. 14: 
Pu. cxviii. 26; 
Eph. ii. 14, MATE 


μεων, * λέγοντες, “ Εὐλογημένος ὁ ἐρχόμενος βασιλεὺς ἐν ὀνό- 38 
Κυρίον' εἰρήνη ἐν οὐρανῷ, καὶ δόξα ἐν ὑψίστοις." 


Καί 39 


τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπον πρὸς αὐτὸν, “4Διδάσ- 
. Hab.ii.11, KANE, ἐπιτίμησον τοῖς μαθηταῖς σου. * Καὶ ἀποκριθεὶς εἶπεν 40 


3 


αὐτοῖς, ““ Λέγω ὑμῖν, ὅτι ἐὰν οὗτοι σιωπήσωσιν, οἱ λίθοι κεκρά- 


Eovrat.” Kat ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ᾽ αὐτῇ, 41 
λέγων, "Ore εἰ ἔγνως καὶ σὺ, καί γε ἐν τῇ ἡμέρᾳ σου ταύτῃ, 42 
τὰ πρὸς εἰρήνην σου νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σον ὅτι 43 
ἥξουσιν ἡμέραι ἐπὶ σὲ, καὶ περιβαλοῦσ οἱ ἐχθροί σον χάρακά 


26. παντὶ τῷ ἔχοντι. Since these are the 
words of the king in the parable, they merely 
mean, fo every one of you that has made proft by 
my money something shall be given. The gene- 

application is to ἃ person profiting by the 
gifts which he receives from God. 

28. ἔμπροσθεν. Erasmus understands it 
merely to mean, he went forward: but Beza 
and L. de Dieu think that Jesus went before his 
disciples, or rather at the head of them. See 
Mark x. 82. 

87. "Evy ylfovros, as he was drawing near to 
Jerusalem. 

Ibid. ἤρξαντο ἅπαν τὸ πλῇθος χαίροντες. 

ere is a similar construction in Xen. Ephes. 
Soy pce εἷς τὸ ἱερὸν θύσοντες ἅπαν τὸ πλῆθος. 
i. p. 4. 

id. δυνάμεων. It was particularly the rais- 
ing of Lazarus which caused the multitude to 


receive Jesus in this way. John xii. 17, 18. 

40. Obs εἰ σιωπήσαιμεν, of λίθοι τάχα 

Φωνὰς ἀπορρήξουσι τῶν πεπραγμένων. 
Pisidas ap. Suid. v. ἀπορρῆξαι. 

41. ἐπ᾽ αὐτῇ. On account of it, or over it. 

42. εἰ ἔγνως, Utinam novisses. See note at 
xii. 49, 

Ibid. ἡμέρᾳ. This might truly be called the 
day of Jerusalem, when their Messiah was come 
to them. 

43. Compare Isaiah xxix. δ. καὶ κυκλώσω ὡς 
Δαυὶδ ἐπὶ σὲ, καὶ βαλῶ περὶ σὲ χάρακα, καὶ 
θήσω περὶ σὲ πύργους κ. τ. Δ. Josephus states, 
that in the fifth year of the war Titus raised a 
wall round the whole of Jerusalem. vol. ii. p. 
857, 358. Raphel thinks that it was a wall of 
wood, and that our Saviour’s words (χάρακα) 
were literally accomplished. ad 4 


Κεφ. 19, 20.] KATA AOTKAN. 165 


44 σοι, καὶ περικυκλώσουσί σε, καὶ συνέξουσί σε παντοθεν, » καὶ » και. 6; 
ί } 1 Reg. ix. 7,8; 
ἐδαφιοῦσ σε καὶ τὰ τέκνα σον ἐν σοὶ, καὶ οὐκ ἀφήσουσιν ἐν Mich. ili. 12; 


att. xxiv. 


σοὶ λίθον: ἐπὶ λίθῳ' ἀνθ᾽ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκο- ™ ry 

πῆς cov.’ Bar xiii. 2. 

45 ° Καὶ εἰσελθὼν εἰς τὸ ἱερὸν, ἤρξατο ἐκβάλλειν TOUS πωλοῦν» © ΚΕ. 
ὰ « < 13; 

46 τας ἐν αὐτῷ καὶ ἀγοράζοντας, λέγων αὐτοῖς, Γέγραπται, Ὁ Mar. εὖ γι. 


οἶκός μον αἶκος προσευχῆς ἐστιν" ὑμεῖς δὲ αὐτὸν ἐποιήσατε “1 Bes. 


viii, 39; 
σπήλαιον λῃστῶν, a IW a 
4 5 Kai ἦν διδάσκων τὸ καθ᾽ ἡμέραν ἐ ἐν τῷ ἱερῷ᾽ οἱ δὲ ἀρχιερεῖς Matt.2zi.13; 


καὶ οἱ γραμματεῖς ἐζήτουν αὐτὸν ἀπολέσαι, καὶ οἱ πρῶτοι τοῦ - πάρα: τὴ 


48 λαοῦ" καὶ οὐχ εὕρισκον τὸ τί ποιήσωσιν, ὁ λαὸς γὰρ ἅπας ἐξ. 3° Job. vil. bil, 195 

ἐκρέματο αὐτοῦ ἀκούων. 
90 ΚΑΙ ἐγένετο ἐ ἐν μιᾷ τῶν ἡμερῶν ἐκείνων, διδάσκοντος αὐτοῦ t Matt. 

τὸν λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου, ἐπέστησαν οἱ ἀρχιε- Mer. εἰ 47: 

2 pels καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις, καὶ εἶπον πρὸς 
αὐτὸν, λέγοντες, “ Εἰπὲ ἡμῖν, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ 

8 τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην ;” ᾿Αποκριθεὶς δὲ εἶπε 
πρὸς αὐτοὺς, ““᾿Ερωτήσω ὑμᾶς κἀγὼ ἕνα λόγον, καὶ εἴπατέ μοι' 

4 Τὸ βάπτισμα ᾿Ιωάννου ἐξ οὐρανοῦ ἦν, ἢ ἐξ ἀνθρώπων ;᾽ Οἱ δὲ 

ὃ συνελογίσαντο πρὸς ἑαυτοὺς, λέγοντες, ““Ὅτι ἐὰν εἴπωμεν, "EE 

6 οὐρανοῦ" ἐρεῖ, Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ ; ἐὰν δὲ εἴπω- 
μεν, EE ἀνθρώπων: πᾶς ὁ λαὸς καταλιθάσει ἡμᾶς" πεπεισ- 

7 μένος γάρ ἐστιν ᾿Ιωάννην προφήτην εἶναι. Kal ἀπεκρίθησαν 

8 μὴ εἰδέναι πόθεν. καὶ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, “Οὐδὲ ἐγὼ λέγω 
ὑμῖν, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ." 

9 8 Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην' ε Matt 
“«"Ανθρωπός τις ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὐτὸν γεωρ- Με: a. 1; 

10 ryots, καὶ ἀπεδήμησε χρόνους ἱκανούς. καὶ ἐν καιρῷ ἀπέστειλε Toe αι 
πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος et xii. 10, 
δῶσιν αὐτῷ" οἱ δὲ γεωργοὶ δείραντες αὐτὸν, ἐξαπέστειλαν κενόν. 

11 καὶ προσέθετο πέμψαι ἕτερον δοῦλον" οἱ δὲ κἀκεῖνον δείραντες 

12 καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. καὶ προσέθετο πέμψαι 

18 τρίτον" οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. εἶπε δὲ ὁ ΤΥ 
κύριος τοῦ ἀμπελῶνος, Τί ποιήσω ; ; πέμψω τὸν υἱόν μου τὸν 1,7; Gen. 

14 ἀγαπητόν: ἴσως τοῦτον ἰδόντες ἐντραπήσονται. δ᾽ [Sevres δὲ yen μον 
αὐτὸν οἱ γεωργοὶ, διελογίζοντο πρὸς ἑαυτοὺς, λέγοντες, Οὗτός frit As 
ἐστιν ὁ κληρονόμος" δεῦτε, ἀποκτείνωμεν αὐτὸν, ἵνα ἡμῶν γένη- Heb. i. Σ. 

15 TAY a κληρονομία. Kai ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος, pier 42; 
ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος ; eta 

16 ἐλεύσεται Kal ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν Matt.xxi.43; 


ii, 105 
ἀμπελῶνα ἄλλοις." ᾿Ακούσαντες δὲ εἶπον, “ Μὴ γένοιτο.» Δεῖ. tiv. αἱ 


Rom. ix. 33: 


11' Ὃ δὲ ἐμβλέψας αὐτοῖς εἶπε, “ Τί οὖν ἐστι τὸ γεγραμμένον 1 Pot.ii. 4,7: 


44. ἐπισκοπῆς. This has probably the same plains it, τῆς ἐμῆς παρουσίας, ὅτε ἦλθον ἐπισκέ- 
meaning as ἡμέρα in ver. 42. Theophylact ex- ψασθαί σε καὶ σῶσαι. 


k κα υἱῇἱ].1 δ; 
Zach, xii. 8. 


166 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 20° 


τοῦτο ‘ Δίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγε- 

, ) ‘> ,  k Π a e \ 27> 9g A \ 
νήθη εἰς κεφαλὴν γωνίας ; as ὁ πεσὼν ἐπ᾽ ἐκεῖνον τὸν 18 
λίθον, συνθλασθήσεται' ἐφ᾽ ὃν δ᾽ ἂν πέσῃ, λικμήσει αὐτόν." 
Καὶ ἐζήτησαν οἱ ἀρχιερεῖς καὶ ot γραμματεῖς ἐπιβαλεῖν ἐπ᾽ 19 

> AN a A > 2 A ~ Ψ A 3 ’ Ἁ a 
αὐτὸν Tas χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν Naor 
ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν ταύτην εἶπε. 


Κατανοήσας δὲ αὐτῶν τὴν πανουρ- 23 


α δὲ εἶπεν αὐτοῖς, ““᾿Απόδοτε τοίνυν τὰ 95 


Καὶ ἀποκριθεὶς 84 


x ' 
poms '\ Kal παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους, ὑποκρινο- 20 
. ’ 
Mar. xii.18. μένους ἑαντοὺς δικαίους εἶναι, iva ἐπιλάβωνται αὐτοῦ λόγου, 
4 Q a oN a » a a? , ae ’ 
εἰς τὸ παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος. 
᾿ 3 [4 > \ / 
= Matt.xaii. τὰ καὶ ἐπηρώτησαν αὐτὸν, λέγοντες, “ Διδάσκαλε, οἴδαμεν ὅτι 21 
ὀρθῶς λέγεις καὶ διδάσκεις, καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ᾽ 
ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις. ἔξεστιν ἡμῖν Καί. 22 
capt φόρον δοῦναι, ἢ οὔ ;" 
γίαν, εἶπε πρὸς αὐτοὺς, “Ti με πειράζετε ; ἐπιδείξατέ μοι δη- 24 
νάριον" τίνος ἔχει εἰκόνα καὶ ἐπυγραφήν ;” ᾿Αποκριθέντες δὲ 
2 Matt εἶπον, “ Καίσαρος." 
xXx. Ἢ σι A δὰ a 
Rom. xiii. 7. Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Oew.” Ka οὐκ ἴσχυ- 26 
5 4 ’ 3 a ef > 4 A a Ἁ 
σαν ἐπιλαβέσθαι αὐτοῦ ῥήματος ἐναντίον τοῦ λαοῦ; καὶ θαυ- 
μάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ, ἐσύγησαν. 
ἜΜΕΝ ° Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ ἀντιλέγοντες 27 
. ᾽ 
Mar. χὶ!. 18; ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν, Ῥ λέγοντες, “ Διδάσ- 28 
Act. xxiii. 8. a ow Cc a oF 3 \. 3 , ” 
» Deut. κα, KAAS, Μωσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων 
’ὔ ’ 3 “A 
γυναῖκα, καὶ οὗτος ἄτεκνος ἀποθάνῃ, ἵνα λάβῃ ὃ ἀδελφὸς αὐτοῦ 
a \ 3 “ ’ a 9 La) 9 A“ ς 
τὴν γυναῖκα, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. ἑπτὰ 29 
οὖν ἀδελφοὶ ἦσαν, καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκ- 
ς ’ Α A Q φ > ’ 
νος" καὶ ἔλαβεν ὁ δεύτερος τὴν γυναῖκα, καὶ οὗτος ἀπέθανεν 80 
ἄτεκνος" καὶ ὁ τρίτος ἔλαβεν αὐτὴν, ὡσαύτως δὲ καὶ οἱ ἑπτά' 31 
Ἁ 3 , > 2 θ Ἂ [4 δὲ ’ 3 
καὶ οὐ κατέλιπον τέκνα, καὶ ἀπέθανον" ὕστερον δὲ πάντων ἀπ- 32 
έθανε καὶ ἡ γυνή. ἐν τῇ οὖν ἀναστάσει, τίνος αὐτῶν γίνεται 88 
γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.᾽" 
εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, “ Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσι καὶ 
ἐκγαμίσκονται' οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν 88 
καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν, οὔτε γαμοῦσιν οὔτε ἐκγαμί- 
4 1Joh.ii.3. σκονται" 4 οὔτε γὰρ ἀποθανεῖν ἔτι δυνανται' ἰσάγγελοι γάρ εἰσι, 36 
Steer καὶ viol εἰσι τοῦ Θεοῦ, THs ἀναστάσεως viol ὄντες. " ὅτι δὲ ἐγεί- 87 
. : ᾿ Ξ 
Mar. xi. 26; povras oi νεκροὶ, καὶ Μωσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ws λέγει 
οὗ. xi. 16. 


20. ἐγκάθετος is a person suborned ur sent by 


Κύριον τὸν Θεὸν ᾿Αβραὰμ καὶ τὸν Θεὸν ᾿Ισαὰκ καὶ τὸν Θεὸν 
᾿Ιακώβ' Θεὸς δὲ οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. πάντες yap 38 


84, αἰῶνος. See note at Gal. i. 4 


another to lie in ambush, and seems to be de- 
duced from ἐγκαθίημι, which has this meaning. 
See Salmas. Pref. ad Com. de Ling. Hell. p. 44. 

Ibid. δικαίους perhaps means here, scrupulous 
persons, who wished to do exactly what was right. 

27. For the negative μὴ after ἀντιλέγοντες, 
‘see Glassius, Gram. Sacr. p.493. Raphel. Not. 
Xenoph. 


36. οὔτε γὰρ ἀποθανεῖν. This reason is given, 
as shewing that there is no occasion for mar- 
riage, which was appointed to continue the 
human race. 

88. πάντες γὰρ αὐτῷ ζῶσιν. This is not an 
argument, but the assertion of a fact: for all 
that belong to God are alive. 


Κεφ. 20, 21.] 


89 αὐτῷ ζῶσιν." 
40 ““ Διδάσκαλε, καλῶς elias.” 
| 20. 
αὐτὸν οὐδέν. 


KATA AOTKAN. 


167 


᾿Αποκριθέντες δέ τινες τῶν γραμματέων εἶπον, 


Οὐκ ἔτι δὲ ἐτόλμων ἐπερωτᾶν 


4 5 Εἶπε δὲ πρὸς αὐτοὺς, “Πῶς λέγουσι τὸν Χριστὸν υἱὸν " Matt. ; 
42 Δαβὶδ εἶναι ; "καὶ αὐτὸς Δαβὶδ λέγει ἐν βίβλῳ ψαλμῶν, Mar. ai 38. 


t Peal. ex. 1; 


43 “Εἶπεν ὁ Κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν {i Ba; 


44 θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν cov.’ 
46 κύριον αὐτὸν καλεῖ, καὶ Tres υἱὸς αὐτοῦ ἐστιν ;” 


Δαβὶδ οὖν 1 Cor.xv.35; 
αβὶδ οὗν Heb. i. 18; 


᾿Ακούοντος δὲ οἱ x. 18. 


40 παντὸς τοῦ λαοῦ, εἶπε τοῖς μαθηταῖς αὐτοῦ, ““ Προσέχετε ἀπὸ "» κι. 43; 


Matt. xxiif. 


τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς, καὶ φι- 5,6; Mar. 


λούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ πρωτοκαθεδρίας ἐν 
7 ταῖς συναγωγαῖς, καὶ πρωτοκλισίας ἐν τοῖς δείπνοις" " οἱ κατεσ- * = Matt 
θίουσι τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσεύχον- Mar. xil. 40; 
ται. οὗτοι λήψονται περισσότερον κρίμα." ce 


" ANABAEVAZ δὲ εἶδε τοὺς βάλλοντας τὰ δῶρα αὐτῶν 7 3 Βορ αἱ! 9; 


2] 


3 εἰς τὸ γαζοφυλάκιον πλουσίους" εἶδε δὲ καί τινα χήραν πενι- ἮΝ 


xii. 38, 80. 


Tit. & 11. 


8 χρὰν βάλλουσαν ἐκεῖ δύο λεπτὰ, * καὶ εἶπεν, “’AdnOas λέγω 8 2 Cor. viii. 


4 ὑμῖν, ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλεν ἅπαν- 


12. 


τες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα 
τοῦ Θεοῦ, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς ἅπαντα τὸν βίον 


ὃν εἶχεν ἔβαλε. 


5 5. ΚΑῚ τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ * Matt. 


xxiv. 1; 


6 ἀναθήμασι κεκόσμηται, εἶπε, “ἢ Ταῦτα ἃ θεωρεῖτε, ἐλεύσονται Mar. xiii. 1. 
ἡμέραι ἐν als οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ, ὃς οὐ καταλυθή- Regie tA; 


7 σεται." 


᾿Επηρώτησαν δὲ αὐτὸν λέγοντες, “ Διδάσκαλε, πότε Mich. iil. 12. 


οὖν ταῦτα ἔσται ; καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα 


γίνεσθαι ;" 


8 “Ὁ δὲ εἶπε, “ Βλέπετε μὴ πλανηθῆτε' πολλοὶ γὰρ ἐλεύ- « Jer. xiv.14; 


et xxiii. 21; 


σονται ἐπὶ τῷ ὀνόματί μου, λέγοντες, "Ore ἐγώ εἶμι, καὶ, “O ot zxix.8: 


’ Matt. xxiv; 


9 καιρὸς ἤγγικε. μὴ οὖν πορευθῆτε ὀπίσω αὐτῶν. ὅταν δὲ ἀκού- sa 
σητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε' δεῖ γὰρ ταῦτα ἢ. 3,3; 


10 γενέσθαι πρῶτον, ἀλλ᾽ οὐκ εὐθέως τὸ τέλος. 


1 Joh. iv. 1. 
Tore ἔλεγεν av- 


τοῖς, “ ᾿Εγερθήσεται ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν" ἃ Matt.x.17 5 


et xxiv. 0. 


11 σεισμοί Te μεγάλοι κατὰ τόπους Kal λιμοὶ Kal λοιμοὶ ἔσονται, Mar. xiii. 9; 


12 φύβητρά τε καὶ σημεῖα ἀπ᾽ οὐρανοῦ μεγάλα ὄσται. 


ὁ Πρὸ δὲ Joh. xvi. 3; 


Apoc. ii. 10; 


τούτων ἁπάντων ἐπιβαλοῦσιν ἐφ᾽ ὑμᾶς τὰς χεῖρας αὐτῶν, καὶ Act. iv. 8; 


et v. 18; 


διώξουσι, παραδιδόντες εἰς συναγωγὰς καὶ φυλακὰς, ἀγομένους et xii. 4; 


et xvi. 24; 


18 ἐπὶ βασιλεῖς καὶ ἡγεμόνας, ἕνεκεν τοῦ ὀνόματός μον. ἀποβή- et xxv. 23 


Cuap. XXI. 6. Ταῦτα. Raphel quotes si- 
milar cases of nominatives absolute from Xe- 
nophon. 

. Ἐπηρώτησαν. They were Peter, James, 
John, and Andrew. Mark xiii. 3. 

8. Ὁ καιρὸς, the time of the Messiah. 

V1. φόβητρά τε καὶ σημεῖα. Josephus says 
that the Jews did not attend τοῖς ἐναργέσι καὶ 


προσημαίνουσι τὴν μέλλουσαν ἐρημίαν τέρασιν 
τοῦτο μὲν ὅτε ὑπὲρ τὴν πόλιν ἄστρον ἔστη 
ῥομφαίᾳ παραπλήσιον, καὶ παρατείνας ἐπ᾽ ἐνιαυ- 
τὸν κομήτης. vol. ii. p. 388. “ Evenerant pro- 
digia, que neque hostiis neque votis piare fas 
habet gens’ &c. &c. Tacit. Hist. v. 18. 

13. It will give you an opportunity of bear- 
ing witness to your religion. 





168 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 21. 


σεται δὲ ὑμῖν εἰς μαρτύριον. " θέσθε οὖν εἰς τὰς καρδίας ὑμῶν, 14 


Matt. x. 19; a ° a > a ff Ν , ς oa , \ 

Mar. xii. 11. μὴ προμελετᾶν ἀπολογηθῆναι" ‘ ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ 15 
Μ aa 3 3 “ 4 ¢ 

( Exod.iv.13; godiav, ἡ ov δυνήσονται ἀντειπεῖν οὐδὲ ἀντιστῆναι πάντες οἱ 


Eea. liv. 17; 


Act. vi 10, ἀντικείμενοι ὑμῖν. ἔξ παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ 16 
ery ἀδελφῶν καὶ συγγενῶν καὶ prov, καὶ θανατώσουσιν ἐξ ὑμῶν" 


οἱ xii. 3. 
b Matt.z.22; 


Ἀ καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου" ' καὶ 17 


Mar. xiii.18. θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται. ἐν τῇ ὑπομονῇ 19 
‘att: 2.99; ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν. Ὅταν δὲ ἴδητε κυκλου- 20 


1 Sem. xiv. 
45; 2 Sam. 
xiv. 11; é 
1 Reg. i. 52. γίκεν ἢ 
k Matt. 
xxiv. 15; 


μένην ὑπὸ στρατοπέδων τὴν ‘Iepoveadnp, τότε γνῶτε ὅτε ἤγ- 
ἐρήμωσις αὐτῆς. τότε οἱ ἐν τῇ Ιουδαίᾳ φευγέτωσαν εἰς 21 
τὰ ὄρη" καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν' καὶ οἱ ἐν ταῖς yw- 


Mar.xiii. 14; ρᾷες μὴ εἰσερχέσθωσαν εἰς αὐτήν. ὅτι ἡμέραι ἐκδικήσεως αὗταί 22 


Dan. ix. 37. 


εἰσι, τοῦ πληρωθῆναι πάντα τὰ γεγραμμένα. oval δὲ ταῖς ἐν 23 


γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις" 
ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ ἐν τῷ λαῷ 
1 Rom.xi.85, τούτῳ. | καὶ πεσοῦνται στόματι μαχαίρας, καὶ αἰχμαλωτισθή- 24 


xxiv. 29; 


σονται eis πάντα τὰ ἔθνη" καὶ ‘Iepovoadnp ἔσται πατουμένη 


Mar. xii 34; ὑπὸ ἐθνῶν, ἄχρι πληρωθῶσι καιροὶ ἐθνῶν. ™ Καὶ ἔσται σημεῖα 25 


2 Pet. iii. 
10, 12; 


ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν 


oe ἀπορίᾳ, ἠχούσης θαλάσσης καὶ σάλου, ἀποψυχόντων ἀνθρώ- 26 


xxxii. 7; 
Joel ii.10,31; 
οἱ iii. 35; 
Apoe. vi. 1 


mov ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχόμενων TH οἰκουμένῃ" 
αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. "Kal τότε ὄψον- 27 


7 δ eX ”~ ?» @ ’ὔ 3 ? 3 EX; \ ὃ , 
= Dan.vii.10; Τὶ TOV υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως 


Matt. xvi.27; a 
ee ΤΥ καὶ δόξης πολλῆς. 
οἱ xxv. 31; 

et xxvi. 64; 
Mar. xiii.26; Τὰ 
et xiv. 62; 

Act. i. 11; 


© Aoyouévay δὲ τούτων γίνεσθαι, ἀνακύψατε καὶ ἐπάρατε 28 
ς oa ’ 9 ,, e » ’ ς- guage? 

ς κεφαλὰς ὑμῶν" διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. 

° Καὶ εἶπε παραβολὴν αὐτοῖς, “Ἴδετε τὴν συκῆν καὶ πάντα 29 


Δ Thoss-i10; χὰ δένδρα. ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ᾽ éavrav γινώ- 30 


Apoe. i. 7. 
xxiv. 32; 


σκετε ὅτι ἤδη ἐγγὺς TO θέρος ἐστίν. οὕτω καὶ ὑμεῖς ὅταν ἴδητε 31 


Mar. xiii, 38, ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ Θεοῦ. 


15. ἐγὼ δώσω. Mark says that the Holy 
Ghost should speak for them. xiii, 11. 

18. It is plain, from θανατώσουσιν in ver. 16, 
that the declaration in ver. 18. does not mean 
that none of them should die. It means, that 
God would carefully watch over them; that 
not a hair of their head should perish, without 
ne account of it. Compare Matt. x. 

, 80. 

19. κτήσασθε τὰς ψυχὰς ὑμῶν. Retinete ani- 
mos vestros. Raphel. ad ἰ., who compares ἀνα- 
κτῶσθαι τὰς ψυχὰς, Polyb. iii. 60. 87. If we 
compare Matt. xxiv. 13, and Mark xiii. 13, the 
passage means, the only way in which you can 
save your lives is by patience. 

22. πληρωθῆναι. The true reading is pro- 
bably πλησϑῆναι. 

28. ἀνάγκη is used for affliction by Josephus, 
but apparently for affliction caused by oppres- 
sion. See Krebsius. Dionysius Hal. speaks of 
§ ἀνάγκη τοῦ λιμοῦ, Antig. i. p. 94: and Zlian 


of ἡ ἀνάγκη τῆς πενίας. Var. Hist. xiv. 24. 

Ibid. ἐν τῷ Aap. Most MSS. omit ἐν. 

24. ἄχρι πληρωθῶσι. Until the time, which 
is allotted to the Gentiles for doing this, is 
finished. See Rev. xi. 2. 

27. This may perhaps mean, then shall they 
perceive that this. was what Daniel meant by the 
Son of man coming with the clouds of heaven, 
vii. 13. 

28. ἀπολύτρωσις. Though persecutions from 
the heathen continued a long time after, the 
Christians of Judza were greatly relieved, when 
the Jews were no longer able to injure them. 

80. ὅταν προβάλωσι.. Matthew and Mark 
write, ἐκφνῇ τὰ φύλλα, and Beza supplies folia : 
but the Vulgate has producant fructum, and 
Erasmus protrudunt gemmas. 

81. It appears, therefore, that the kingdom 
of God was not fully established till after the 
destruction of the Jewish polity. See Matt. 
v. 19. 


Κεφ. 21, 22.) 


KATA AOTKAN. 


169 


82 ἀμὴν λέγω ὑμῖν, ὅτι ov μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα 


88 γένηται. Ρὸ οὐρανὸς 


84 μὴ rapes. 4 Προσέχετε δὲ ἑαυτοῖς, μήποτε βαρυνθῶσιν mate. 
ὑμῶν αἱ καρδίαι ἐν κραυπάλῃ καὶ μέθη καὶ μερίμναις βιωτ 


καὶ ἡ 7 γῆ παρελεύσονται, οἱ δὲ λόγοι pov οὐ » Pral.ci.36; 


a. xxiv. 85; 
3 Heb. i. 11; 


85 καὶ αἰφνίδιος ἐφ᾽ ὑμᾶς ἐπιστῇ ἡ ἡ ἡμέρα ἐκείνη; τ ὡς παγὶς γὰρ — 7,10. 
ἐπελεύσεται ἐπὶ πάντας TOUS καθημένους ἐπὶ πρόσωπον πάσης πὰ 13; 


86 τῆς γῆς. "ἀγρυπνεῖτε οὖν ἐν παντὶ καιρῷ δεόμενοι, ἵνα καταξιω- 


1 Thess. v.6; 
1 Pet. iv. 7. 


θῆτε ἐκφυγεῖν. ταῦτα πάντα τὰ μέλλοντα γίνεσθαι, καὶ σταθῆναι © 1 Thens.y23 


ἔμπροσθεν τοῦ υἱοῦ τοῦ ἀνθρώπου." 

: Ἦν δὲ τὰς ἡμέρας ἐ ἐν τῷ ἱερῷ διδάσκων" τὰς δὲ νύκτας ἐξερ- 
88 χόμενος ηὐλίζετο εἰς τὸ ὄρος τὸ καλούμενον ᾿Ελαιῶν. καὶ πᾶς 
λαὸς ὥρθριζε πρὸς αὐτὸν ἐν τῷ ἱερῷ ἀκούειν αὐτοῦ. 

“"HITIZE δὲ ἡ ἑορτὴ τῶν ἀζύμων, ἡ λεγομένη πάσχα" Mar. 
2 " καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, τὸ, πῶς ἀνέλωσιν 


37 


22 


ate ἐφοβοῦντο γὰρ τὸν λαόν. 


8 ἰσῆλθε δὲ ὁ Σατανᾶς εἰς ᾿Ιούδαν τὸν ἐπικαλούμενον ᾽1σ- 


et. iti. 30; 


8 xii. 40: 

ὁ et xviii. 1; 
Matt. xxiv. 
μέρ οἱ 

18; 

αἰ. 38. 

1 Thess. v. 6. 

Joh. viii. ,2. 

a Exod. 

xii, 15; 

Matt. xxvi.t; 


4 ean ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα" καὶ ἀπελθὼν συν- Mar. xiv. 1. 


= Pal. fi. 2; 


ἐλάλησε τοῖς ἀρχιερεῦσι καὶ τοῖς στρατηγοῖς, τὸ, πῶς αὐτὸν Joh. xi. 47; 


Aet. iv. 37. 


5 παραδῷ αὐτοῖς. καὶ ἐχάρησαν, καὶ συνέθεντο αὐτῷ ἀργύριον 7 y 


6 δοῦναι" καὶ ἐξωμολόγησε, καὶ epee εὐκαιρίαν τοῦ παραδοῦναι 


αὐτὸν αὐτοῖς ἄτερ ὄχλου. 


χχνὶ. 14; 
Mar. xiv. 10; 
Job. xiii.2,37, 


7 Ἦλθε δὲ ἡ ἡμέρα τῶν ἀζύμων, ἐν ὃ ἔδει θύεσθαι τὸ πάσχα". + Matt 


8 καὶ ἀπέστειλε Πέτρον καὶ ᾿Ιωάννην, εἰπὼν, “ Πορευθέντες érot- 
9 μάσατε ἡμῖν τὸ πάσχα, ἵνα φάγωμεν." ἰ 
ὋὉ δὲ εἶπεν αὐτοῖς, ““᾽Ιδοὺ, εἰσ- 


10 “ Ποῦ θέλεις ἑτοιμάσωμεν ;” 


vi. 17; 
Mar, xiv. 12, 


Οἱ δὲ εἶπον αὐτῷ, 


, e A Ld X 4 , e a Μ 
ἐλθόντων ὑμῶν εἰς τὴν πόλιν, συναντήσει ὑμῖν ἄνθρωπος 
’ oe 4 3 [4 > ad 3 ‘ > , 
κεράμιον ὕδατος βαστάξων' ἀκολουθήσατε αὐτῷ εἰς τὴν οἰκίαν 
11 οὗ εἰσπορεύεται" καὶ ἐρεῖτε τῷ οἰκοδεσπότῃ τῆς οἰκίας, Λέγει 
σοι ὁ διδάσκαλος, Ποῦ ἐστι τὸ κατάλυμα, ὅπου τὸ πάσχα 
12 μετὰ τῶν μαθητῶν μου φάγω ; Κἀκεῖνος ὑμῖν δείξει ἀνώγεον 


13 μέγα ἐστρωμένον: ἐκεῖ ἑτοιμάσατε.᾽ 
\ ν ᾽ κι ς U 4 4 
καθὼς εἴρηκεν αὐτοῖς" καὶ ἡτοίμασαν τὸ πάσχα. " 
> ἢ 
5" Καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσε, καὶ οἱ δώδεκα ἀπόστολοι 


14 


85. ὡς παγὶς, as a trap falls upon birds or 
beasts. 

36. ταῦτα is perhaps an interpolation. 

Ibid. σταθῆναι. Lither to be saved at the 
destruction of Jerusalem, or to be acquitted at 
the day of judgment. 

37. els τὸ ὕρος is governed by ἐξερχόμενος. 

Cuap. XXII. 1. "Hyyite. The passover 
was in two days. See Matt. xxvi. 2 

2. ἐφοβοῦντο γάρ. See note at Mark xi. 18. 

4. στρατηγοῖς. See note at Acts iv.1. Theo- 
phylact says, τοὺς ἄρχοντας τῶν οἰκοδομῶν τοῦ 
a ἣ καὶ τοὺς τῆς εὐταξίας ἐπιμελουμένους. 

5. αὐτῷ may refer to συνέθεντο or δοῦναι. 


Raphel. 
. ἀξωμολόγησε, he agreed to it: as in Jer. 


᾿Απελθόντες δὲ εὗρον 


a Matt. 
xxvi. 20; 
Mar. xiv. 17. 


xliv. 25. See Matt xx. 2; oy, as ἐκ δη- 
ναρίου: but the Arabic version has, he thanked 
them, and this is the meaning of the word in 
Matt. xi. 25; Luke x. 21; Rom. xv. 9. Keu- 
chenius says, juramento confirmavit, obstrinzit se. 

7. Matthew (xxvi. 17.) and Mark (xiv. 12.) 
call it ἡ πρώτη τῶν ἀζύμων. 

11. κατάλυμα See note at ii. 7; Matt 
xxvi. 17. ‘ 

12. ἀνώγεον. The reading seems to be ἀνά- 
γαιον. It means a room above the ground. 

14. This was the day after that mentioned 
in ver. 7. Our Saviour spoke to the disciples 
on Wednesday evening: (the Jewish day be- 
ginning in the evening:) and on Thursday they 
ate the passover. 


170 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 22. 


σὺν αὐτῷ. καὶ εἶπε πρὸς αὐτοὺς, “᾿Επιθυμίᾳ ἐπεθύμησα τοῦτο 15 


ν Matt. 
xxvi. 39 Η e 


τὸ πάσχα φαγεῖν μεθ᾽ ὑμῶν, πρὸ τοῦ με παθεῖν » λέγω γὰρ 16 


Mar. xiv.25. ὑμῖν, ὅτε οὐκέτι οὐ μὴ φάγω ἐξ αὐτοῦ, ἕως ὅτου πληρωθῇ ἐν τῇ 
βασιλείᾳ τοῦ Θεοῦ." Kal δεξάμενος ποτήριον, εὐχαριστήσας 17 


ο Matt. 
uxvi. 29; 


εἶπε, “Λάβετε τοῦτο καὶ διαμερίσατε ἑαυτοῖς" “ λέγω γὰρ ὑμῖν, 18 


Mar. xiv.25. ὅτε οὐ μὴ πίω ἀπὸ τοῦ γεννήματος τῆς ἀμπέλου, ἕως ὅτου ἡ 


ἀ Matt. 
χχνὶ. 26; Ν 


βασιλεία τοῦ Θεοῦ ἔλθῃ." ἃ Καὶ λαβὼν ἄρτον, εὐχαριστήσας 19 


Mer.xiv.22; ἔκλασε, καὶ ἔδωκεν αὐτοῖς, λέγων, “ Τοῦτό ἐστε τὸ σῶμά μου, 


44. 


1 Cor. χἹ, 38, γὸ ὑπὲρ ὑμῶν διδόμενον τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνη- 


ow.” Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, 20 
“Τοῦτο τὸ ποτήριον, ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ 
e Matt. xxvi. ὑπὲρ ὑμῶν ἐκχυνόμενον. “Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος 21 


21, 23; 


Mar. xiv. 18; HE μετ᾽ ἐμοῦ ἐπὶ τῆς τραπέζης. ‘kal ὁ μὲν υἱὸς τοῦ ἀνθρώπου 22 
Joh. xiii. 21. πρρεύεται κατὰ τὸ ὡρισμένον" πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ δὲ 


f Joh. xiii.18 ; 
Psa). xli. 9; οὗ παραδίδοται. 
Act. i. 16. 


3 


ε Matt. 
xx. 25; 
Mar. x. 43, 


h ix. 48; 
1 Pet. v. 8. 


i Matt. 
xx. 28; 
Joh. xiii. 14; 
Phil. ii. 7. ὁ διακονῶν. 
k xii. 82; 
Matt. xxiv. 
47. 

1 Matt. 
xix. 28; 
Apoe. iti, 2 


οὕτως" ἀλλ᾽ ὁ μείζων ἐν ὑμῖν, γενέσθω ὡς ὁ νεώτερος" καὶ ὁ 

ἡγούμενος, ὡς ὁ διακονῶν. itis γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ 27 

διακονῶν ; οὐχὶ ὁ ἀνακείμενος ; ἐγὼ δέ εἰμι ἐν μέσῳ ὑμῶν ὡς 

Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ᾽ ἐμοῦ ἐν τοῖς 28 
πειρασμοῖς μου ‘xara διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ 29 
πατήρ μου βασιλείαν, iva ἐσθίητε καὶ πίνητε ἐπὶ τῆς τραπέζης 80 
μου ἐν τῇ βασιλείᾳ μου, καὶ καθίσησθε ἐπὶ θρόνων, κρίνοντες 

1, Τὰς δώδεκα φυλὰς τοῦ ᾿Ισραήλ.᾽ 


Καὶ αὐτοὶ ἤρξαντο συξητεῖν πρὸς ἑαυτοὺς, τὸ, 28 
tls ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν. ᾿Εγένετο δὲ 34 
καὶ φιλονεικία ἐν αὐτοῖς, τὸ, τίς αὐτῶν δοκεῖ εἶναι μείζων. τὸ δὲ 25 
εἶπεν αὐτοῖς, “ Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, καὶ 

οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται. ᾿ὑμεῖς δὲ οὐχ 26 


ς 


™ Εἶπε δὲ ὁ κύριος, “ Σίμων, 81 


m1Pet.v.8. Σίμων, ἰδοὺ, ὁ Σατανᾶς ἐξητήσατο ὑμᾶς, τοῦ σινιάσαι ὡς τὸν 
σῖτον" ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις cou 32 
καὶ σὺ ποτὲ ἐπιστρέψας στήριξον τοὺς ἀδελφούς σου." ‘O δὲ 88 


16. ἕως 8rov. This does not necessarily 
mean that he should eat it in the kingdom of 
God, but that he should not eat it again till the 
kingdom of God was come, i. e. till his death. 
Πληρωθῇ means that the type of the passover 
was completed when Christ died. 

17. It was customary at the passover for four 
cups to be drunk by each person. This was the 
first: see ver. 20; Thes. Crit. Sacr. pt. i. p. 198; 
Lightfoot ad Matt. xxvi. 26, 27; Bartoloccius, 
Biblioth. Rabbin. vol. ii. p. 745. 

20. This was perhaps the third cup, and 
called the cup of blessing, as S. Paul calls it, 
PCor. x. 16, though Buxtorf considered it to 
be the fourth and last cup. Thes. Crit. Sacr. 
pt. i. p. 198. 

Tbid. ἐκχυνόμενον. This agrees with ποτή- 
ριον, but in Matt. xxvi. 28, and Mark xiv. 24, 
with αἷμα. For similar instances of solecism 
see Krebsius: but perhaps the passage has not 
been rightly translated. In ver. 19. we read 


τοῦτό ἐστι τὸ σῶμά prov’ and so I would under- 
stand here τοῦτό ἐστι τὸ worhpiov’ This is my 
body, viz. that which is given for you :—this is 
the cup, viz. the netwo covenant in my blood, that 
which is shed for you. Tovro means this thing 
which I hold in my hands, and is made to refer to 
ἄρτος which is masculine, as well as to ποτήριον. 

25. εὐεργέται. See Herodotus iii. 140; viii. 85. 

26. ὡς ὁ διακονῶν. These words had par- 
ticular force, since Jesus had just been wash- 
ing the disciples’ feet. John xiii 4, &c. 

29. διατίθεμαι. Ego vobis tanquam testamento 
lego regnum. Krebsius. 

31. ἐξῃτήσατο. Tertullian compares this with 
Satan asking leave of God to tempt Job. p. 537. 
We may observe the distinction between ἐξῃ- 
τήσατο ὑμᾶς and ἐδεήθην wep) cov. So far from 
this passage supporting the pre-eminence of 
S. Peter, it would rather shew, that there was 
more danger of his falling than the rest. 

82, 33. There may be an allusion tu 2 Sam. 


Κεφ. 22. ] 


KATA AOTKAN. 


171 


εἶπεν αὐτῷ, “ Κύριε, μετὰ σοῦ ἕτοιμος εἰμι καὶ εἰς φυλακὴν καὶ 
84 εἰς θάνατον πορεύεσθαι." 5 Ὁ δὲ εἶπε, ““ Λέγω σοι, Πέτρε, οὐ " Mt. 


xxvi. 34; 


μὴ φωνήσει σήμερον ἀλέκτωρ, πρὶν ἣ τρὶς ἀπαρνήσῃ μὴ εἰδέναι Mar. xiv. 30; 


Joh. xiii. 38. 


35 we.” " Καὶ εἶπεν αὐτοῖς, “"Ore ἀπέστειλα ὑμᾶς ἄτερ βαλαν- viz 3; 
τίου καὶ πτήρας καὶ ὑποδημάτων, μὴ τινὸς ὑστερήσατε ;” Oi δὲ 5. α. 4: ὃ: 

τ εἶπον, ““ Οὐδενός. Εἶπεν οὖν αὐτοῖς, “᾿Αλλὰ νῦν ὁ ἔχων Mu. vi. 8. 
βαλάντιον ἀράτω, ὁμοίως καὶ πήραν" καὶ ὁ μὴ ἔχων, πωλησάτω 

87 τὸ ἱμάτιον αὐτοῦ, καὶ ἀγορασάτω μάχαιραν. Ῥλέγω γὰρ ὑμῖν, » Bealiii.13; 
ὅτι ἔτε τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοὶ, τὸ, ‘ Καὶ 

£8 μετὰ ἀνόμων ἐλογίσθη" καὶ γὰρ τὰ περὶ ἐμοῦ τέλος ἔχει." Οἱ 
δὲ εἶπον, ““ Κύριε, ἰδοὺ, μάχαιραι ὧδε δύο." ‘O δὲ εἶπεν αὐτοῖς, 


“« “Travov ἐστι.᾽» 


8 4“ΚΑ]Ι ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς 


Α fal 
τὸ ὄρος τῶν 4 Matt. 
ΒΟΥ ΤΟΥ xxvi. 86: 


40 ᾿Ελαιῶν' ἠκολούθησαν δὲ αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. "yevo- Mar. χιν.8:; 


Joh. viii. 1; 


μενος δὲ ἐπὶ τοῦ τόπου, εἶπεν αὐτοῖς, “ Προσεύχεσθε μὴ εἰσελ- ot xviii. 1. 
41 θεῖν εἰς πειρασμόν." "Καὶ αὐτὸς ἀπεσπάσθη ἀπ᾽ αὐτῶν ὡσεὶ " Met. 


xvi. 41; 


42 λίθου βολὴν, καὶ θεὶς τὰ γόνατα προσηύχετο 'λέγων, “ Πάτερ, Mar, xiv. 88. 


. 8 Matt. 


εἰ βούλει παρενεγκεῖν τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ" πλὴν μὴ TO ᾿χνι 39: 
43 θέλημά μου, ἀλλὰ τὸ σὸν γενέσθω." "Ὠφθὴη δὲ αὐτῷ ἄγγελος Me xiv. 85. 


1 Joh. vi. 88. 


44 ἀπ᾽ οὐρανοῦ ἐνισχύων αὐτόν. "καὶ γενόμενος ἐν ἀγωνίᾳ, ἐκτεν-ς son, χι..417. 
έστερον προσηύχετο. ἐγένετο δὲ ὁ ἱδρῶς αὐτοῦ ὡσεὶ θρόμβοι 2 τ- 1. 


45 αἵματος καταβαίνοντες ἐπὶ τὴν γῆν. 


Καὶ ἀναστὰς ἀπὸ τῆς 


προσευχῆς, ἐλθὼν πρὸς τοὺς μαθητὰς αὐτοῦ, εὗρεν αὐτοὺς κοι- 

46 μωμένους ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς, “ Τί καθεύδετε ; 
ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.᾽ 

41. *"Ere δὲ αὐτοῦ λαλοῦντος, ἰδοὺ, ὄχλος, καὶ ὁ λεγόμενος " Mate. 


a xxvi. 47; 


᾿Ιούδας, els τῶν δώδεκα, προήρχετο αὐτῶν, καὶ ἤγγισε τῷ Mar. xiv. 43; 
? a a > ἢ e ᾽ a 7m” 6? , Joh. xviii. 3. 
48 ᾿Ιησοῦ φιλῆσαι αὐτόν. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, “ ᾿Ιούδα, φιλή- 


49 ματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως ; ii 
αὐτὸν TO ἐσόμενον, εἶπον αὐτῷ, ““ Κύριε, εἰ πατάξο ἐν πανί. 51; 
ῳ, pe, 1; 


9? 


Ιδόντες δὲ οἱ περὶ 
y t 


xiv. 47; 


50 χαίρᾳ ;” YKal ἐπάταξεν els τις ἐξ αὐτῶν τὸν δοῦλον τοῦ ἀρχ- son ani 10: 


xv. 20. ἐπιστρέφον καὶ ἐπίστρεψον τοὺς ἀδελ- 
φούς σον μετά σον. 8. Peter's answer is also 
like the answer of Ittai in ver. 21. εἰς τὸν τό- 
πὸν ob ἐὰν ἦ ὁ κύριός μου, καὶ ἐὰν els θάνατον 
καὶ ἐὰν εἰς ζωὴν, ὅτι ἐκεῖ ἔσται ὁ δοῦλός σου. 

84. σήμερον is spoken with reference to the 
Jewish method of beginning the day from the 
evening. 

36. ὁ μὴ ἔχων. L. de Dieu understands it 
to mean, he that has no money to buy a sword, 
and refers to 1 Cor. xi. 22. 

37. τὰ wep) ἐμοῦ τέλος ἔχει, either, my life is 
drawing to a close ; or, the things predicted of 
me must have their completion. Raphel, Kreb- 
sius, and L. de Dieu prefer the latter. 

$8. The disciples took Jesus literally, and 
thought that they wanted swords for immediate 
use: whereas he meant to warn them of the 


trials and hardships which were coming on 
them. 

Ibid. Ἵκανόν ἐστι. Forma vetantis. See 
1 Kings xii. 28. Others interpret it, satis de 
his dictum. 

39. of μαθηταί. All except Judas. See John 
xiii. 30. 

42. wapeveyxeiy. The infinitive for the im- 
perative. Grotius, Raphel, Palairet. Others 
have taken it in the infinitive, and εἰ for ufti- 
nam; see Palairet, and note at xii. 49. 

44. θρόμβοι αἵματος. Dionysius of Alex- 
andria did not understand that our Saviour 
literally sweated blood, but only drops as thick 
as blood, p. 89. Other Fathers agreed with 
him. See Thes. Crit. Sacr. pt. i. p. 210. 

45. αὐτοῦ is perhaps an suterpolation: 


172 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 22. 


ἱερέως, και ἀφεῖλεν αὐτοῦ τὸ οὖς τὸ δεξιόν. ἀποκριθεὶς δὲ ὁ δι 


᾿Ιησοῦς εἶπεν, “ "Eate ἕως τούτου." 
> A 37 > Jf 2 ET δὲ ς Ἶ σι ἃ Ἁ δ 9 
αὐτοῦ, ἰάσατο αὐτόν. πε δὲ ὁ ᾿Ιησοῦς πρὸς τοὺς παραγενο- 


3 Matt. 


Kai ἁψάμενος τοῦ ὠτίου 


Mar, χιν᾿ 48. μένους ἐπ᾽ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσ- 
βυτέρους, “᾿ς ἐπὶ λῃστὴν ἐξεληλύθατε μετὰ μαχαιρῶν καὶ 
ξύλων ; καθ᾽ ἡμέραν ὄντος μου μεθ᾽ ὑμῶν ἐν τῷ ἱερῷ, οὐκ 53 
ἐξετείνατε τὰς χεῖρας ἐπ᾽ ἐμέ. GAN αὕτη ὑμῶν ἐστιν ἡ ὥρα, 


καὶ ἡ ἐξουσία τοῦ σκότους." 


*STAAABONTES δὲ αὐτὸν ἤγαγον, καὶ εἰσήγαγον αὐτὸν 54 


a Matt. 
xxvi. 57; 


Mar. xiv.58; εἰς τὸν οἶκον τοῦ ἀρχιερέως" ὁ δὲ Πέτρος ἠκολούθει μακρόθεν. 


Joh. xviii. 
12, 24. 
b Matt. 
xxvi. 69; 
Mar. xiv. 
54, 66; 
Joh. xviii. 


U 
16,35. 6. Γύναι, οὐκ οἶδα αὐτόν. 


ὑἁψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς, καὶ συγκαθισάντων 55 
» A > / ς ’ > > aA 4 A > A 

αὐτῶν, ἐκάθητο ὁ Πέτρος ἐν μέσῳ αὐτῶν. ἰδοῦσα δὲ αὐτὸν παι- 56 

δίσκη τις καθήμενον πρὸς τὸ φῶς, καὶ ἀτενίσασα αὐτῷ, εἶπε, 

“ Καὶ οὗτος σὺν αὐτῷ ἦν." 


Καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν, 58 


Ὃ δὲ ἠρνήσατο αὐτὸν, λέγων, 57 


ἔφη, “ Καὶ σὺ ἐξ αὐτῶν el.” ‘O δὲ Πέτρος εἶπεν, “” AvOpwre, 
οὐκ εἰμί. Kal διαστάσης ὡσεὶ ὥρας μιᾶς, ἄλλος τις διϊσχυρί- 59 
ζετο λέγων, “En ἀληθείας καὶ οὗτος pet’ αὐτοῦ ἦν" καὶ γὰρ 

¢ Matt. xxvi. Γαλιλαῖός ἐστιν." “ Εἶπε δὲ ὁ Πέτρος, “”AvOpwrre, οὐκ οἶδα ὃ 60 


λέγεις." 


84, 75 ; 


Καὶ παραχρῆμα, ἔτι λαλοῦντος αὐτοῦ, ἐφώνησεν ὁ 
4 Matt. xvi. ἀλέκτωρ' Ixal στραφεὶς ὁ κύριος ἐνέβλεψε 


τῷ Πέτρῳ' καὶ 61 


Mar. xiv.72; ὑπεμνήσθη ὁ Πέτρος τοῦ λόγου τοῦ κυρίου, ὡς εἶπεν αὐτῶ, 


Joh. xiii. 38 
et xviii. 27. 


“Ὅτι πρὶν ἀλέκτορα φωνῆσαι, ἀπαρνήσῃ pe τρίς." Kai 62 


ἐξελθὼν ἔξω ὁ Πέτρος ἔκλαυσε πικρῶς. 


ο Matt. 
χχνὶ, 67; 


“Καὶ οἱ ἄνδρες οἱ συνέχοντες τὸν ᾿Ι]ησοῦν, ἐνέπαιζον αὐτῷ, 63 


Mar. χίνι ὅδ; δέροντες" καὶ περικαλύψαντες αὐτὸν, ἔτυπτον αὐτοῦ τὸ πρόσ- 64 


Job xvi. 10; 
Esa. |. 6; 


ὠπον, Kal “ἐπηρώτων αὐτὸν, λόγοντες, “ Προφήτευσον, τίς 


Joh. xviii. 23; ἐστιν ὁ παίσας σε ;” Καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον 65 


et xix. 2. ; τὰν 

εἰς AUTOV. 
£ Psal. ii. 8 ; 
Matt.xxvii.l; 


Γ Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, 66 


Mar. xv.1; ἀρχιερεῖς Te καὶ γραμματεῖς, καὶ ἀνήγαγον αὐτὸν εἰς τὸ συνέ- 


Joh. xviii. 
ε Dan.vii.13; 


8. δριον ἑαυτῶν λέγοντες, “ Εἰ σὺ εἰ ὁ Χριστὸς, εἰπὲ ἡμῖν." Εἶπε 67 


Matt.xvi27; δὲ αὐτοῖς, “᾿Εὰν ὑμῖν εἴπω, οὐ μὴ πιστεύσητε: ἐὰν δὲ καὶ ἐρω- 68 


et xxiv. 30; 
et xxv. 31; 
et xxvi. 64; 
Mar. xiv. 62; 
Act. i. 11; 

2 Thess. i. 


Θεοῦ." 


τήσω, οὐ μὴ ἀποκριθῆτέ μοι, ἣ ἀπολύσητε. 8 ἀπὸ τοῦ νῦν ἔσται 69 
ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ 

φ “A fol e 
Εἶπον δὲ πάντες, “ Σὺ οὖν εἶ ὁ υἱὸς τοῦ Θεοῦ ;” Ὃ 79 


Apoci.7. δὲ πρὸς αὐτοὺς ἔφη, “ Ὑμεῖς λέγετε, ὅτι ἐγώ εἰμι. Oi δὲ τι 


51. ᾿Εᾶτε ἕως τούτου ͵ This is either ad- 
dressed to the disciples, as telling them to 
suffer him to be taken; or to the multitude, 
"as asking them to allow him to touch the man 
and heal him. 

52. στρατηγούς. See note at Acts iv. 1: but 
L. de Dieu says that these persons had no con- 
nexion with the στρατηγὸς in Acts iv. 1; v. 
24. and were not military officers, but had dif- 
ferent duties in the temple. 


A, 


63. σκότους. See Col. i. 18. 

59. ἄλλος. See Matt. xxvi. 71. and note. © 

60. The article before ἀλέκτωρ is wanting in 
many MSS. 

66. εἰς τὸ συνέδριον ἑαυτῶν, to their place of 
meeting. 

69, 70. This shews, that the Jews considered 
the phrases, Son of man, and Son of God, to be 
equivalent. See note at Matt. viii. 20. 


Κεφ. 22, 23.] 


ΚΑΤΑ ΛΟΥΚΑΝ. 


178 


εἶπον, “ Τί ἔτι χρείαν ἔχομεν μαρτυρίας ; αὐτοὶ γὰρ ἠκούσαμεν 


ἀπὸ τοῦ στόματος αὐτοῦ." 


20 


h KAI ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγεν αὐτὸν ἐπὶ τὸν » Matt. 


2 Πιλάτον. 'ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες, ““ Τοῦτον Mar. xv 1; 


εὕρομεν διαστρέφοντα τὸ ἔθνος, καὶ κωλύοντα Καίσαρι φόρους 


Joh. xviii. 23. 
i xx. 25; 


8 διδόναι, λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι." ΚΟ δὲ Πιλά- Matt.xxii.21; 


ar. xii. 17; 


Tos ἐπηρώτησεν αὐτὸν, λέγων, “ Σὺ el ὁ βασιλεὺς τῶν ᾿Ιου- vom. xiii. 7; 
4 dalwy;” ὋὉ δὲ ἀποκριθεὶς αὐτῷ ἔφη, “Σὺ λέγεις." ὋὉ δὲ Πιλά- pies 


k Matt. 


Tos εἶπε πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους, “ Οὐδὲν εὑρίσκω πατῇ, 11: 


αἴτιον ἐν τῷ ἀνθρώπῳ τούτῳ." 


ar. xv. 2; 
Joh. xviii.33 ; 


δ Οἱ δὲ ἐπίσχνυον λέγοντες, “Ὅτι avaceler τὸν λαὸν, διδάσκων *™™ \- 
καθ᾽ ὅλης τῆς ᾿Ιουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας ews 

6 ὧδε. Πιλάτος δὲ ἀκούσας Γαλιλαίαν, ἐπηρώτησεν εἰ ὁ ἄν- 

7 θρωπος Ταλιλαῖός ἐστι ‘nai ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας | iii. 1. 
ἩΗρώδον ἐστὶν, ἀνέπεμψεν αὐτὸν πρὸς ᾿Ηρώδην, ὄντα καὶ 


8 αὐτὸν ἐν ᾿Ιεροσολύμοις ἐν ταύταις ταῖς ἡμέραις. ™ ὁ δὲ Ἡρώδης 


mix. 7; 


ἰδὼν τὸν ᾿Ιησοῦν ἐχάρη Alar ἦν yap θέλων ἐξ ixuvod ἰδεῖν ΤΗΣ 
αὐτὸν, διὰ τὸ ἀκούειν πολλὰ περὶ αὐτοῦ" καὶ ἤλπιζέ τι σημεῖον 

9 ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον. ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς" 

10 αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷ. εἱστήκεισαν δὲ οἱ ἀρχιερεῖς 

11 καὶ οἱ γραμματεῖς, εὐτόνως κατηγοροῦντες αὐτοῦ. ἐξουθενήσας 
δὲ αὐτὸν ὁ Ἡρώδης σὺν τοῖς στρατεύμασιν αὐτοῦ, καὶ ἐμπαίξας, 
περιβαλὼν αὐτὸν ἐσθῆτα λαμπρὰν, ἀνέπεμψεν αὐτὸν τῷ Πι- 


12 λάτῳ, " éyévovro δὲ φίλοι ὅ τε Πιλάτος καὶ ὁ ᾿Ηρώδης ἐν αὐτῇ " act. iv. 27. 
τῇ ἡμέρᾳ pet’ ἀλλήλων" προῦὔπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς |, 
18 ἑαυτούς. “ Πιλάτος δὲ συγκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς xxvii. 38: 


\ Mar. xv. 14; 
14 ἄρχοντας καὶ τὸν λαὸν, εἶπε πρὸς αὐτοὺς, ““Προσηνέγκατέ μοι son. xviiids, 
τὸν ἄνθρωπον τοῦτον, ὧς ἀποστρέφοντα τὸν λαόν' καὶ ἰδοὺ, ἐγὼ “" τ. 4. 
, e a » , ? a 9» , , » Matt. 
ἐνώπιον ὑμῶν ἀνακρίνας οὐδὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ xxii. 26; 


Mar. xv. 15; 


15 αἴτιον, ὧν κατηγορεῖτε κατ᾽ αὐτοῦ; ἀλλ᾽ οὐδὲ ᾿Ηρώδης" ἀν- job. xix. 1. 
έπεμψα tyap ὑμᾶς πρὸς αὐτὸν, καὶ ἰδοὺ, οὐδὲν ἄξιον θανάτου ἃ Mstt. 


xxvii. 15; 


16 ἐστὶ πεπραγμένον αὐτῷ, Ῥπαιδεύσας οὖν αὐτὸν ἀπολύσω. Mar. xv. 6; 


1 4᾿ Ανάγκην δὲ εἶχεν ἀπολύειν αὐτοῖς κατὰ ἑορτὴν ἕνα. 


Cuap. XXIII. 2. There is an emphasis 
in the words Χριστὸν βασιλέα. They accused 
Jesus of calling himself, not only a king, but a 
king superior to all others, as being Christ. 
L. de Dieu. They seem to have said ‘this out 
of the hearing of Jesus. Compare John xviii. 


3. This conversation is given more at length 
in John xviii. 83, &c. 

5. Γαλιλαίας. They probably mentioned Gali- 
lee, in order to persuade Tilate that Jesus was 
connected with Judas of Galilee, and so to gain 
tredit for their accusation in ver. 2. 

8. See ix. 9. 

Ibid. ἐξ ἱκανοῦ. We find χρόνων ἱκανῶν in 
viii. 27, and ἱκανῷ χρόνῳ in Acts viii. 11. 


r2 Joh. xviii 39, 
QV~ + Act. iii. 14, 


11. ἐξουθενήσας. 
appointment. 

id. ἐσθῆτα λαμπράν. Raphel shews that 
this meant a white robe, sach as candidates 
wore. adl. So also L. de Dieu. The Vulgate 
has alba, or candida, here and Acts x. 30, and 
James ii. 2. The angel is said to have ap- 
peared ἐν ἐσθῆτι λαμπρᾷ in Acts x. 80, and 
the angel is clothed in ἔνδυμα λευκὸν in Matt. 
xxviii. 3. 

15. οὐδὲν ἄξιον -- αὐτῷ. This may either 
mean that Jesus had done nothing worthy of 
death, or that Herod had done nothing to Jesus 
which answered to death. L. de Dieu. 


17. κατὰ ἑσρτήν. At every feast. 


This implies his great dis- 


« Matt. 
xxvii. 24; 
Mar. xv. 15; 
Joh. xix. 16. 


t Matt. 
xxvii. $3; 
Mar. xv. 21. 


u Esa. ii. 19; 
Oce. x. 8; 
Apoc. vi. 16; 
et ix. 6. 

v 1 Pet.iv.17; 
Jer. χχυ. 29. 
x Joh.xix.18; 
Esa. liii. 13. 
y Matt. 
xxvii. 38; 
Mar. xv. 22; 
Joh. xix. 17. 
8 Act. iii. 17; 
et vii. 60 ; 

1 Cor. iv. 13; 
Peal.xxii.18 ; 
Matt.xxvii. 
83; Mar. 


xv. 24; 

Joh. xix. 33. 
. Matt. 
xxvii, 39; 
Mar. xv. 29. 
b Matt. 
xxvii. 37; 
Mar. xv. 26; 
Joh. xix. 19. 


-ETAITTEAION [Keg. 28. 


174 
ἐκραξαν δὲ παμπληθεὶ λέγοντες, “ Alpe τοῦτον, ἀπόλυσον δὲ 
ἡμῖν τὸν Βαραββᾶν" ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν 19 
τῇ πόλει καὶ φόνον βεβλημένος εἰς φυλακήν. Πάλιν οὖν ὁ 20 
Πιλάτος προσεφώνησε, θέλων ἀπολῦσαι τὸν ᾿Ιησοῦν. οἱ δὲ 21 
ἐπεφώνουν λέγοντες, ““ Σταύρωσον, σταύρωσον αὐτόν. ‘O δὲ 22 
τρίτον εἶπε πρὸς αὐτοὺς, “ Τί γὰρ κακὸν ἐποίησεν οὗτος ; οὐδὲν 
αἴτιον θανάτου εὗρον ἐν αὐτῷ παιδεύσας οὖν αὐτὸν ἀπολύσω. 
Οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις, αἰτούμενοι αὐτὸν σταυρω- 23 
θῆναι' καὶ κατίσχυον ai φωναὶ αὐτῶν καὶ τῶν ἀρχιερέων. " Ὁ 34 
δὲ Πιλάτος ἐπέκρινε γενέσθαι τὸ αἴτημα αὐτῶν: ἀπέλυσε δὲ 25 
αὐτοῖς τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς τὴν φυλακὴν, 
ὃν ἠἡτοῦντο' τὸν δὲ ᾿Ιησοῦν παρέδωκε τῷ θελήματι αὐτῶν. 

t Kal ὡς ἀπήγαγον αὐτὸν, ἐπιλαβόμενοι Σ᾿ ίμωνός τινος Κυρη- 26 
ναίου τοῦ ἐρχομένου ἀπ᾽ ἀγροῦ, ἐπέθηκαν αὐτῷ τὸν σταυρὸν, 
φέρειν ὄπισθεν τοῦ ᾿1ησοῦ. ᾿Ηκολούθει δὲ αὐτῷ πολὺ πλῆθος 27 
τοῦ λαοῦ, καὶ γυναικῶν, αἱ καὶ ἐκόπτοντο καὶ ἐθρήνουν αὐτόν. 
στραφεὶς δὲ πρὸς αὐτὰς ὁ ᾿Ιησοῦς εἶπε, ““ Θυγατέρες ‘Iepov- 28 
σαλὴμ, μὴ κλαίετε ἐπ᾽ ἐμὲ, πλὴν ἐφ᾽ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ 
τέκνα ὑμῶν. ὅτι ἰδοὺ, ἔρχονται ἡμέραι ἐν αἷς ἐροῦσι, Μακάριαι 29 
αἱ στεῖραι, καὶ κοιλίαι at οὐκ ἐγέννησαν, καὶ μαστοὶ οἱ οὐκ ἐθή- 
λασαν. ἃ τότε ἄρξονται λόγειν τοῖς ὄρεσι, Πέσετε ἐφ᾽ ἡμᾶς" καὶ 30 
τοῖς βουνοῖς, Καλύψατε ἡμᾶς. " ὅτι εἰ ἐν τῷ ὑγρῷ ξύλῳ ταῦτα 31 
ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται ;” 

*"Hyovro δὲ καὶ ἕτεροι δύο κακοῦργοι σὺν αὐτῷ ἀναιρεθῆναι. 32 
¥ Καὶ ὅτε ἀπῆλθον ἐπὶ τὸν τόπον τὸν καλούμενον Kpaviov, ἐκεῖ 33 
ἐσταύρωσαν αὐτὸν, καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν, ὃν δὲ 
ἐξ ἀριστερῶν. " ὁ δὲ ᾿Ιησοῦς ἔλεγε, ““ Πάτερ, ἄφες αὐτοῖς" οὐ 34 
γὰρ οἴδασι τί ποιοῦσι." 4Διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ, 
ἔβαλον κλῆρον. ὃ καὶ εἱστήκει ὁ λαὸς θεωρῶν. ᾿Εξεμυκτήριζον 35 
δὲ καὶ οἱ ἄρχοντες σὺν αὐτοῖς, λέγοντες, “ἄλλους ἔσωσε, σω- 
σάτω ἑαυτὸν, εἰ οὗτός ἐστιν ὁ Χριστὸς, ὁ τοῦ Θεοῦ ἐκλεκτός." 
᾿Ενέπαιξον δὲ αὐτῷ καὶ οἱ στρατιῶται, προσερχόμενοι καὶ ὄξος 36 
προσφέροντες αὐτῷ καὶ λέγοντες, “Εἰ σὺ εἶ ὁ βασιλεὺς τῶν 37 
᾿Ιουδαίων, σῶσον σεαυτόν." ὃ Ἦν δὲ καὶ ἐπυγραφὴ γεγραμ- 38 
μένη ἐπ᾿ αὐτῷ γράμμασιν ᾿ Ἑλληνικοῖς καὶ ‘Pwpaixois καὶ 
‘Efpaixois, “ Οὗτός ἐστιν ὁ βασιλεὺς τῶν ᾿Ιουδαίων.᾽ 

Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν, 89 


25. αὐτοῖς is perhaps an interpolation. 

26. τοῦ before ἐρχομένον is wanting in all 
the best MSS. 
- 29. Some think that this is an allusion to 
the woman who killed and ate her child at the 
siege of Jerusalem. 

81. The Jews in proverbial language called 

men green trees, and bad men dry frees. 


esus says, If the sufferings of good men are so 


great, what must be those of bad men ? 


86. ὄξος. This was the common drink of the 
Roman soldiers ; and the action is not the same 
with that mentioned in Matt. xxvii. 34. 

89. Hilarius conceived the penitent thief to 
be on the right. So did the pseudo- Athanasius, 
vol. ii. p. 264. He has been called Dimas, or 
Dismas. 


Κεφ. 23, 24.] KATA AOTKAN. 175 


40 λέγων, “Εἰ σὺ ef ὁ Χριστὸς, σῶσον σεαυτὸν καὶ ἡμᾶς." *Arro- 
κριθεὶς δὲ ὁ ἕτερος ἐπετίμα αὐτῷ λέγων, “ Οὐδὲ φοβῇ σὺ τὸν 
41 Θεὸν, ὅτε ἐν τῷ αὐτῷ κρίματι el; καὶ ἡμεῖς μὲν δικαίως" ἄξια 
γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν' οὗτος δὲ οὐδὲν ἄτοπον 
42 ἔπραξε." Καὶ ἔλεγε τῷ ᾿Ιησοῦ, “ Μνήσθητί μου, κύριε, ὅταν 
48 ἔλθης ἐν τῇ βασιλείᾳ σον." Καὶ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, ““᾿Αμὴν 
λέγω σοι, σήμερον, μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ." 
44 ς Ἦν δὲ ὡσεὶ ὥρα ἕκτη, καὶ σκότος ἐγένετο ἐφ᾽ ὅλην τὴν e Matt. 
45 γῆν, ἕως ὥρας ἐννάτης. ἃ καὶ ἐσκοτίσθη 6 ἥλιος, καὶ ἐσχίσθη τὸ Mer. ie ΤΗΝ 
46 καταπέτασμα τοῦ ναοῦ μέσον' ὁ καὶ φωνήσας φωνῇ μεγάλῃ ὅ Dail 51; 
Ἰησοῦς εἶπε, “ IT drep, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά Mar. xv. 88. 
47 pou” καὶ ταῦτα εἰπὼν ἐξέπνευσεν. ᾿Ιδὼν δὲ ὁ ἑκατόνταρχος 5° man 


5; Matt. 
τὸ γενόμενον ἐδόξασε τὸν Θεὸν, λέγων, ὡ Ὄντως ὁ ἄνθρωπος xxv. holon 
48 οὗτος δίκαιος ἣν» > Kai πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ Job. xix. ὯΝ 
ct 


τὴν θεωρίαν ταύτην, θεωροῦντες τὰ γενόμενα, τύπτοντες ἑαυτῶν 60. 


a e e φ 3 ΄ { Matt. 
49 τὰ στήθη ὑπέστρεφον. εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτοῦ Στ ba: 


μακρόθεν, καὶ γυναῖκες ai συνακολουθήσασαι αὐτῷ ἀπὸὰ τῆς Mar. xv. 39. 
Γαλιλαίας, ὁρῶσαι ταῦτα. 
60 δ ΚΑΙ ἰδοὺ, ἀνὴρ ὀνόματι Ἰωσὴφ, βουλευτὴς, ὑπάρχων ἀ ἀνὴρ ε Matt. 


a ἈχΥυὶϊ!. 57: 


51 ἀγαθὸς καὶ δίκαιος" (᾿ οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ Mar. xv. 42: 
, καὶ τῇ πράξει αὐτῶν") ἀπὸ ᾿Αριμαθαίας πόλεως τῶν Ιουδαίων, ἜΕΕ 

, > \ \ 2 - e ii. 25, $8. 
52 ὃς καὶ προσεδέχετο καὶ αὐτὸς τὴν βασιλείαν τοῦ Θεοῦ' οὗτος 


58 προσελθὼν τῷ Πιλάτῳ, ἡτήσατο τὸ σῶμα τοῦ “I σοῦ. ἱ καὶ! | Mat, 
vi. 12; 
καθελὼν αὐτὸ ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸ ἐν μνή- δὶ xxvii. 59: 
δ4 ματι λαξευτῷ, οὗ οὐκ ἦν οὐδέπω οὐδεὶς κείμενος. * καὶ ἡμέρα ΠΣ 46. 


qv παρασκευὴ, καὶ σάββατον ἐπέφωσκε. xxvii. 62. 
δ | Κατακολουθήσασαι δὲ καὶ γυναῖκες, αἵτινες ἦσαν συνέληλυ- | viii. 2. 
θυῖαι αὐτῷ ἐκ τῆς Γαλιλαίας, ἐθεάσαντο τὸ μνημεῖον, καὶ ὡς 
56 ἐτέθη τὸ σῶμα αὐτοῦ. τὑὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα Ὁ Ἔκ ΕΣ, 
καὶ μύρα: καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν. 
24 "Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέος ἦλθον ἐπὶ τὸ » Matt. 


μνῆμα, φέρουσαι ἃ ἡτοίμασαν ἀρώματα, καί τινες σὺν αὐταῖς. Mer xvi 1; 
2 Εὗρον δὲ τὸν λίθον ἀποκεκυμσμένον ἀπὸ τοῦ μνημεῖου, καὶ 7%: ** | 


4 εἰσελθοῦσαι οὐχ εὗρον τὸ σῶμα τοῦ κυρίου ᾿Ιησοῦ. καὶ ἐγένετο 


ἐν τῷ διαπορεῖσθαι αὐτὰς περὶ τούτου, καὶ ἰδοὺ, δύο ἄνδρες o ix. 23; 

δ ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαις. ἐμφόβων δὲ Son wv; 
γενομένων αὐτῶν, καὶ κλινουσῶν τὸ πρόσωπον εἰς τὴν γῆν, — fr 
εἶπον πρὸς αὐτὰς, “ Τί ζητεῖτε tov ζῶντα μετὰ τῶν νεκρῶν ; Ὁ δεν ΠΡ ΤΕ 

; 


6 οὐκ ἔστιν ὧδε, ἀλλ᾽ ἠγέρθη. μνήσθητε ὡς ἐλάλησεν ὑμῖν, ἔτι ot x. 33. 


48. σήμερον. Some persons have connected expunged. 

this with λόγω σοι, but improperly. Cuap. XXIV. 1. ὄρθρον βαθέος. Very early 
Ibid. παραδείσῳ. See note at 2 Cor. xii. 4. in the morning. The phrase is used by Plato, 
46. τ ὁμα. Most MSS. read wapa- Criton. init. 

τίθεμαι. Ibid. revés, Some other women. See ver. 10. 
61. i al before προσεδέχετο is perhaps to be 


176 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


(Keo. 24. 


ὧν ἐν τῇ Γαλιλαίᾳ, λέγων, “Ὅτι δεῖ τὸν νἱὸν τοῦ ἀνθρώπου 7 
παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν, καὶ σταυρω- 
Ρ Joh. ii. 33, θῇναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι." » Καὶ ἐμνήσθησαν τῶν 8 


ᾳ Matt. 
xxviii. 8; 


ῥημάτων αὐτοῦ" 4 καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου, ἀπήγ- 9 


Mar. χνὶ 10. YetAay ταῦτα πάντα τοῖς ἔνδεκα καὶ πᾶσι τοῖς λοιποῖς. * ἦσαν 10 


τ᾿ viii, 2; 


δὲ ἡ Μαγδαληνὴ Μαρία καὶ ᾿Ιωάννα καὶ Μαρία ᾿Ιακώβου, καὶ 


αἱ λοιπαὶ σὺν αὐταῖς, αἱ ἔλογον πρὸς τοὺς ἀποστόλους ταῦτα. 
Καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα αὐτῶν, 11 


ὁ Joh.2x.3,6. καὶ ἠπίστουν αὐτᾳῖς. " ὁ δὲ Πέτρος 


ἀναστὰς ἔδραμεν ἐπὶ τὸ 12 


μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια κείμενα μόνα" καὶ 
ἀπῆλθε πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός. 


t Mar.xvi.13. 


‘ Kai ἰδοὺ, δύο ἐξ αὐτῶν ἦσαν πορευόμενοι ἐν αὐτῇ τῇ ἡμέρᾳ 13 


εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ ᾿]ερουσαλὴμ, ἡ 
ὄνομα ᾿Εμμαούς" καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάν- 14 
τῶν τῶν συμβεβηκότων τούτων. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν av- 15 
τοὺς καὶ συζητεῖν, καὶ αὐτὸς ὁ ᾿Ιησοῦς ἐγγίσας συνεπορεύετο 
αὐτοῖς" οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπυγνῶναι 16 


>? 
QuTOV. 


Εἶπε δὲ πρὸς αὐτοὺς, “ Τίνες ot λόγοε οὗτοι, ods ἀντι- 17 


βάλλετε πρὸς ἀλλήλους περιπατοῦντες, καί ἐστε σκυθρωποί ;᾽" 
᾿Αποκριθεὶς δὲ ὁ εἷς, ᾧ ὄνομα Κλεόπας, εἶπε πρὸς αὐτὸν, “ Σὺ 18 
μόνος παροικεῖς ἐν ἱΙερουσαλὴμ, καὶ οὐκ ἔγνως τὰ γενόμενα ἐν 


- vii. 16; 
Matt. xxi. 11; 
Joh. iv. 19; 


αὐτῇ ἐν ταῖς ἡμέραις ταύταις ;᾽" " Kai εἶπεν αὐτοῖς, “Ποῖα ;” 19 
Οἱ δὲ εἶπον αὐτῷ, “ Τὰ περὶ ᾿Ιησοῦ τοῦ Ναζωραίου, ὃς ἐγένετο 


οἐ τὶ. 14. ἀνὴρ προφήτης, δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ Θεοῦ 
καὶ παντὸς τοῦ λαοῦ ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς 20 
καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου, καὶ ἐσταύρωσαν 

2 Act.i.6. αὐτόν" "ἡμεῖς δὲ ἠλπέζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦ- 21 
σθαι τὸν ᾿Ισραήλ. ἀλλά γε σὺν πᾶσι τούτοις τρίτην ταύτην 


y Matt. 
xxviii. 8; 


ἡμέραν ἄγει σήμερον, ἀφ᾽ ov ταῦτα ἐγένετο. ἀλλὰ καὶ γυναῖκές 22 


Mar. χυὶ.10; TSVES ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὄρθριαι ἐπὶ τὸ ated 
Joh. xx. 18 μεῖον Kat μὴ εὑροῦσαι TO σῶμα αὐτοῦ, ἦλθον, λέγουσαι καὶ 28 
ὀπτασίαν ἀγγέλων ἑωρακέναε, οἱ λέγουσιν αὐτὸν Gp. καὶ ἀπῆλ» 24 


8. ἐμνήσθησαν. See note at ix. 22. 

10. "Iwdyva. See viii. 8. 

Ibid. ᾿Ιακώβον. See note at vi. 16. 

Ibid. af before ἔλεγον is perhaps an inter- 
polation. 

12. πρὸς ἑαυτὸν may be coupled either with 
ἀπῆλθε, to his oon home, or with θαυμάζων, within 
himself: most probably the former. 

13. *Empaous. Josephus also speaks of ᾽Αμ- 
Haovs, or ᾿Ἐμμαοῦς, as sixty stadia from Jeru- 
salem. vol. ii. p. 419. Sozomen says that it 
was named Nicopolis by the Romans after the 
taking of Jerusalem; and that there was a 
fountain near it, which healed diseases, because 
our Saviour had washed his feet in it. v. 21. 
ramadan Emmaus near Tiberias had its name 

some warm springs. Joseph. vol. ii. p. 264. 

16. ἐγγίσας. He must have overtaken Προ 


for he was coming from Jerusalem. See ver. 18. 

18. It would seem from ver. 33. that neither 
of these persons were of the twelve: and yet 
Tertullian supposes them both to be so, p. 209. 
Origen says that they were Simon and Cleopas. 
vol. i. p. 484. 438; 111. p. 274; iv. p. 8. 1]. 
Epiphanius says Nathaniel and Cleopas. vol. 1. 
p- 67. Symeon Metaphrastes says that the 
other was S. Luke himself, and the notion is 
mentioned by Theophylact. 

Ibid. παροικεῖ. They probably supposed 
Jesus to be a person who had come to Jeru- 
salem for the passover. See note at Acts ii. 14. 
Ἔν before Ἱερουσ. is perhaps an interpolation. 

19. ἐναντίον τοῦ Θεοῦ. This seems to be the 
same phrase as ἐνώπιον τοῦ Θεοῦ in i. 6; Acts 
iv. 19; viii. 21. literally, in the face of God, 50 
that God could bear witness to it. 


Κεφ. 24. ] 


KATA AOTKAN. 


177 


θον τινὲς τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, Kal εὗρον οὕτω καθὼς 


45 καὶ al γυναῖκες εἶπον" αὐτὸν δὲ οὐκ εἶδον." 


Καὶ αὐτὸς εἶπε 


πρὸς αὐτοὺς, ““ἾὮ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν 
46 ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται" " οὐχὶ ταῦτα ἔδει παθεῖν + Ess. 1. 65 


οἱ liii. toto; 


a7 Tov Χριστὸν, καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ ;” * Kal ἀρξά- pnitii.7ec.; 


Heb. xii. 3 ; 


μενος, ἀτὸ Μωσέως καὶ ἀπὸ πάντων τῶν προφητῶν διηρμή- 1 peek 11° 


ΕῚ A 4 An A a Α e n 
48 Vevey αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 


Καὶ * Gen. iii. 15; 
et xxii. 18; 


ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο' καὶ αὐτὸς προσεποιεῖτο et xxv. 4; 


οἱ xlix. 10 


29 πορρωτέρω πορεύεσθαι. ὃ καὶ παρεβιάσαντο αὐτὸν, λέγοντες, Peal. xvi. 
“Μεῖνον μεθ᾽ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶ, καὶ κέκλικεν ἡ 5.10: 


"80 ἡμέρα." 


τῷ κατακλιθῆναι αὐτὸν pet’ αὐτῶν, λαβὼν τὸν ἄρτον εὐλό- &e. 


et xxii. toto ; 


Kai εἰσῆλθε τοῦ μεῖναι σὺν αὐτοῖς. καὶ ἐγένετο ἐν οὐ exaxil. 11; 


ix. 44, 


B1 γησε, καὶ κλάσας ἐπεδίδου αὐτοῖς. αὐτῶν δὲ διηνοίχθησαν of " 995. τίχ δ; 


ὑ Act, xvi. 15; 


ὀφθαλμοὶ, καὶ ἐπέγνωσαν αὐτόν: καὶ αὐτὸς ἄφαντος ἐγένετο Heb. xiii. 2. 
32 ἀπ᾿ αὐτῶν. Καὶ εἶπον πρὸς ἀλλήλους, ““ Οὐχὶ ἡ καρδία ἡμῶν 
καιομένη ἣν ἐν ἡμῖν, ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, καὶ ὡς de 
88 ἤνουγεν ἡμῖν τὰς γραφάς ;” Kai ἀναστάντες αὐτῇ τῇ ὥρᾳ, ὑπ- 
έστρεψαν εἰς ᾿ἱΙερουσαλὴμ, καὶ εὗρον συνηθροισμένους τοὺς ἕν- 
84 δεκα καὶ τοὺς σὺν αὐτοῖς “ λέγοντας, ““Ore ἠγέρθη ὁ κύριος ¢ χοοι.κχν. δ. 
85 ὄντως, καὶ ὥφθη Σίμωνι." Kai αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ, 
καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. 
8. “Ταῦτα δὲ αὐτῶν λαλούντων, αὐτὸς ὁ ᾿Ιησοῦς ἔστη ἐν μέσῳ « Mar. 


xvi. 14; 


87 αὐτῶν, καὶ λέγει αὐτοῖς, “ Εἰρήνη ὑμῖν." Πτοηθέντες δὲ καὶ Soy. xx’ 109. 

88 ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. καὶ εἶπεν αὐτοῖς, 
“Ti τεταραγμένοι ἐστέ; καὶ διατί διαλογισμοὶ ἀναβαίνουσιν 

89 ἐν ταῖς καρδίαις ὑμῶν ; “ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας " Joh. xx. 20, 
μου, ὅτι αὐτὸς ἐγώ εἰμι' ψηλαφήσατέ με καὶ Were’ ὅτι πνεῦμα — 

40 σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα." Καὶ 

41 τοῦτο εἰπὼν ἐπέδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας. ἴ ἔτε {19}. κχὶ.10. 
δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων, εἶπεν 


42 αὐτοῖς, “"Eyeré τι βρώσιμον ἐνθάδε ;᾽ Οἱ δὲ ἐπέδωκαν αὐτῷ 


48 ἰχθύος ὀπτοῦ μέρος, καὶ ἀπὸ μελισσίου κηρίον. καὶ λαβὼν ἐνώ- 
ΒΕἾπε δὲ αὐτοῖς, ““ Οὗτοι οἱ λόγοι, obs οἱ xxiv. 6; 


44 πίον αὐτῶν ἔφαγεν. 


’ ᾳἰχ, 22; 
et xviii. 31; 


Matt. xvi.21; 


ἐλάλησα πρὸς ὑμᾶς ἔτι ὧν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα et xvii. 23; 


et xx. 18: 


τὰ γεγραμμένα ἐν τῷ νόμῳ Μωσέως καὶ προφήταις καὶ ψαλ- Mar. vii. 31; 


45 μοῖς περὶ ἐμοῦ." 


Τότε διήνοιξεν αὐτῶν τὸν νοῦν, τοῦ συνιέναι 


et ix. 31; 
et x. 83. 


46 τὰς γραφάς" "καὶ εἶπεν αὐτοῖς, ““Οτι οὕτω γέγραπται, καὶ » ver. 36; 


οὕτως ἔδει παθεῖν τὸν Χριστὸν, καὶ ἀναστῆναι ἐκ νεκρῶν 


$4. It might be thought from Mark xvi. 18. 
that some of the eleven did not believe the 
report of these two disciples. 

89. This no doubt was the popular notion 
concerning spirits; and the argument was 
valid, whether our Saviour meant to confirm 
the notion or no: he appealed to their own 
idea of a spirit, and proved that he could not 

one. 


~ Psal. xxii. 6; 
ΤΏ Act. xvii. 8. 


42. This also was done out of the notion that 
spirits do not eat. 

44. The Hagiographa began with the Psalma, 
and contained also Proverbs, Job, Song of Solo~ 
mon, Ruth, Lamentations, Ecclesiastes, Esther, 
Daniel, Ezra, Nehemiah, Chronicles 1. and 2 
The remainder of the Bible was contained in 
the Law (the Pentateuch) and the Prophets, 


178 ΕΥ̓ΑΙΤ' KATA ΛΟΥΚΑΝ. [Κεφ. 24. 


| Act.xil.B8 ; τρίτῃ ἡμέρᾳ, ἱ καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν 47 
* καὶ ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη, ἀρξάμενον ἀπὸ “Ἱερου- 

k Joh. xv.27. σαλήμ. ‘dels δέ ἐστε μάρτυρες τούτων. ἱ καὶ ἰδοὺ, ἐγὼ ἀπο- 48 

| Soh.xiv.265 στέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφ᾽ ὑμᾶς: ὑμεῖς δὲ * 


ot xv. 36: 


ot avi. Ἢ καθίσατε ἐν τῇ πόλει ᾿Ιερουσαλὴμ, ἕως οὗ ἐνδύσησθε δύναμιν 


«αἱ ᾿ὶ, το. ἐξ ὕψους. 
- Αε. 1.13, ™ EEnyare δὲ αὐτοὺς ἔξω ἕως εἰς Βηθανίαν" καὶ ἐπάρας τὰς δ0 


aMar. χεῖρας αὐτοῦ, εὐλόγησεν αὐταύς. "καὶ ἐγένετο ἐν τῷ εὐλογεῖν δι 

ἀρ δ: αὐτὸν αὐτοὺς, διέστη ἀπ᾽ αὐτῶν, καὶ ἀνεφέρετο εἰς τὸν οὐρανόν. 
καὶ αὐτοὶ προσκυνήσαντες αὐτὸν, ὑπέστρεψαν εἰς 'Ιερουσαλὴμ 52 
μετὰ χαρᾶς μεγάλης" καὶ ἦσαν διαπαντὸς ἐν τῷ ἱερῷ, αἰνοῦντες 68 
καὶ εὐλογοῦντες τὸν Θεόν. ᾿Αμήν. 


41. ἀρξάμενον. For participles placed ab- of Constantine, built a church over a cave, in 
solutely in this manner see Fischer. in Weller. which it was said that our Saviour instructed 
vol. iii. p. 889. Herodotus uses ἀρξάμενον in his disciples in the mysteries of his religion. 
the same manner, iii. 91. Eus. Vit. Const. iii. 43. 

50. The place of the ascension was shewn 58. ἱερῷ. See note at ii. 37. and Acts i. 13. 
on the mount of Olives. Helena, the mother 


TO KATA IQANNHN 


ATION EYAITEAION. 


S. JOHN. 


John is supposed to have been the youngest of the apostles. He was 
the son of Zebedee and Salome, and by trade a fisherman. (Matt. iv. 21; 
Mark i. 19; Matt. xxvii. 56; Mark xv. 40.) He was the favourite dis- 
ciple of Jesus. (John xiii. 23 ; xxi. 20.) His subsequent history, to the 
year 46, is mentioned in Acts viii. 14; xv. 6. compared with Gal. ii. 9. 
It has been supposed, that he afterwards preached in Parthia. The last 
years of his life seem to have been spent at Ephesus, or in the neighbour- 
hood : but he can hardly have gone thither till after the death of 8. Paul, 
and perhaps much later. He suffered from the persecution in the latter 
part of Domitian’s reign ; and is said by Tertullian to have been put into 
a vessel of boiling oil at Rome, and to have come out unhurt. He was 
banished to Patmos, where he saw. the Apocalypse; and was probably 
released at the beginning of the reign of Nerva, A.D. 96. He then re- 
turned to Ephesus, where he published the Apocalypse: and there are 
good reasons for thinking, that his Gospel and Epistles were published 
after this period, though some have placed them much earlier. He 
died at Ephesus in the beginning of the reign of Trajan, perhaps about 
A.D. 100 


w 2 


TO KATA IQANNHN 


ATION 


EYATTEAION. 


"EN ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἣν πρὸς τὸν Θεὸν, καὶ 1 


1 Job. i. 1523 Θεὺς ἦν ὁ Λόγος. οὗτος ἣν ἐν ἀρχῆ πρὸς τὸν Θεόν. ὃ Πάντα 2 
9 


Apoe. xix.18. 


> wy 4 δ > “αν 3 ΄ “a , 3 

U αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. “O γέγονεν ἃ 
A \ \ 4 Ν a σι 4 ’ 

ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων, © καὶ τὸ ὃ 


ot κὶ!. 6 bas ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 


(οἹ. ἱ. 17... 
Heb. i. 2; 


ἀ᾽ Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷς 


’ , Φ Ω , “ , ‘ ΡΞ 
1 Job. ν. 11. ᾿Ιωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ Τ 


© di. 19. 


4 Matt. iii. 1; 
Mar. i. 2, &o.; La. iii. 3; οἱ vii. 27; Act. xiii. 44. 


Cuap. I. 1. ὁ Λόγος. There can be no doubt 
that by the Zogos S. John meant Jesus Christ ; 
and he perhaps used the term, because it was 
already in use with the Gnostic heretics. The 
Logos, or Reason, or Mind of God, which is 
a art of by Plato, and which was nothing 
else but God himself, had gradually been per- 
sonified by the Alexandrian Jews, who almost 
spoke of the Logos as a separate being from 

od. The Gnostics (whose doctrine was 
compounded from the Persians, the Platonists, 
and the Jews,) completed this process, and 
made the Logos an emanation from God. The 
Christians, who were corrupted by Gnosticism, 
found a resemblance between the Logos of the 
Gnostics and Jesus Christ: and it is probable 
that towards the end of the first century, the 
name of Logos came to be applied even by 
orthodox Christians to Jesus Christ. S. John 
wrote his Gospel against these heretics, and in 
the opening of it he shews the difference between 
Jesus Christ and the Logos of the Gnostics. 

Ibid. Ἐν ἀρχῇ. The Gnostics made the 
Logos to have been put forth by God after the 
creation of the world. S. John asserts that 
Christ was in the beginning. 

Ibid. @eds. This is a direct assertion of the 
divinity of Christ. The Gnostics considered 
the Logos merely as an emanation from God. 

S. All the early Fathers made the sentence 
end at οὐδὲ ἕν, and coupled ὃ γέγονεν with ἐν 
αὐτῷ. The modern punctuation seems to have 
been adopted in the fourth century, because the 
oo heretics availed themselves of the 
other, 


Α (A ᾽ 7 9 3 a » > A \ σ΄ 
φωτὸς, ἵνα πάντες πιστεύσωσι Ot αὐτοῦ. οὐκ ἦν ἐκεῖνος τὸ φῶς, 8 


4. *O γέγονεν ἂν αὐτῷ ζωὴ Fy may mean, the 
thing which was made ἐπ οἵ through him ; i. 6. 
the benefit which was gained for man through 
him, was life. When Adam fell, man lost the 
power of living for ever; and this power was 
regained for man by Jesus Christ. See v. 26; 
xi. 25. 

5. τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, the light shines 
where darkness was before: i. 6. the power of 
living for evcr is given to men, who before had 
lost it: and the darkness did not come upon or 
succeed to the light: 1. 6. it was not a light 
which was followed again by darkness. See 
xii. 35. 

6. ᾿Εγένετο is to be taken with ἄνθρωπος, not 
with ἀπεσταλμένος : there was a man who was 
sent from God. Elsner, Palairet. 

7. περὶ τοῦ φωτός. The meaning of the light, 
as explained in ver. 4. is, the gift of eternal life, 
which was regained for man by Jesus Christ ; 
and John taught that eternal life was to be ob- 
tained by repentance, and by believing on him 
who was to come after him: thus he bore wit- 
ness of the light, that all through his preaching 
might believe in him, who brought light and 
immortality to life. See 2 Tim. i. 10. where 
the words καταργήσαντος μὲν τὸν θάνατον, 
φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐ- 
αγγελίου are exactly in accordance with ver. 
4—7. of this chapter. 

8. John was not the person who actually re- 
gained for man the power of living for ever, 
but he came to announce that person. See 
note at v. 398. 


Κεφ. J.) 


KATA INANNHN. 


18] 


9. ἀλλ᾽ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. ὁ ἦν τὸ φῶς TO ἀληθωνὸν, tere 
’ A 9 ᾿ 
10 ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. (ἐν τῷ etix5, 


κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν 
11 οὐκ ἔγνω. εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέ 


et xii, 46. 
€ Heb. i. 3. 


OV. ε Rom. 
ii. 15; 


a ᾿ a Viii 
1286000 δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ gai. iii. 26; 
18 γενέσθαι, τοῖς πιστεύουσιν εἰς TO ὄνομα αὐτοῦ" ὃ οἱ οὐκ ἐξ αἷ- 2 Fett 4: 


b- 4) Joh. iii, 1. 


μάτων, οὐδὲ ἐκ θελήματος σαρκὸς, οὐδὲ ἐκ θελήματος ἀνδρὸς, » iii. 5; 


ἀλλ᾽ ἐκ Θεοῦ ἐγεννήθησαν. 


Jac. i. 18; 
1 Pet. i. 28. 


14 1 Kal ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, (καὶ ' Matti. 16; 
? , \ , x δ , ς a ot xvii. 2; 
ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Le 1 δ᾽: 

15 πατρὸς, πλήρης χάριτος καὶ ἀληθείας. Σ᾽ Ἰωάννης μαρτυρεῖ 2 Pet. i 175. 
περὶ αὐτοῦ, καὶ κέκραγε λέγων, “Οὗτος ἦν ὃν εἶπον, ‘O ὀπίσω ὅν ἐν 1} 


et ii. 8, 9. 


μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν: ὅτι πρῶτός μου ἦν."  ver.26,4c.; 


et iii. SL; 


16'Kal ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ Matt. i. 11; 
17 χάριν ἀντὶ χάριτος" “ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις Tis 16. 
18 καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ Χριστοῦ ἐγένετο. "Θεὸν οὐδεὶς. ἘΝ ΤῸ: 


a etn. ν. 


«ἢ ΄ --.- ἢ \ LAY e ® XN 6 
ἑώρακε πώποτε' ὁ μονογενὴς υἱὸς, ὁ ὧν εἰς TOV κόλπον τοῦ wo yaod, xx. 


1, ἄς.: 
Dent. v.6, &c. = vi. 46; Exod. xxiii, 20; Deut. iv. 13; 1 Joh. iv.12; 1 Tim. vi. 16; Matt. xi.27; La. x. 22. 


9. ἐρχόμενον is referred to φῶς by Grotius, 
Beausobre, Doddridge : to ἄνθρωπον by Wolfius, 
Palairet. The latter seems most natural, though 
the former is supported by iii. 19; xii. 46. The 
light which giveth life to every man is the true 

ight 


11. τὰ ἴδια and of ἴδιοι evidently mean the 
Jews. 

12, 18. This still continues the notion, of 
men having no power by their birth to live for 
ever, but of their having the power restored to 
them when born again through Jesus Christ. 

13. of ἐγεννήθησαν. Whose birth was hence- 
forth to be reckoned, not as from their earthly 
parents, but from God: or the 111}, 12th, and 
18th verses may be paraphrased thus; The 
Jews rejected him: but whoever received him, 
became a child of God, of whatever country he 
was, and without any regard to his being de- 
scended from Abraham. 

14. ἐθεασάμεθα. S. John alludes to his having: 
witnessed the transfiguration of Christ. (Sce 
2 Pet. i. 17.) Παρὰ rarpds may either be con- 
nected with μονογενοῦς, the only begotten of the 


Father ; or with δόξαν, we saw him ina state of 


glory, in the glory which came from the Father, 
when he pronounced him to be his beloved or only 
begotten Son. The whole verse means, Jesus 
Christ appeared upon earth as a man; but we, 
his chosen disciples, saw him in a state of glory; 
and while he was upon earth, he was filled with 
the Holy Ghost to preach the truth: or perhaps 
ἀληθείας means that Christ was the true end of 
the types and ordinances of the Mosaic law: 
see ver. 17. δόξαν ὡς μονογενοῦς may mean 
the glory which is suited to him who was then 
declared by God to be his only begotten Son. 

15. πρῶτός μου ἦν. Πρῶτυς is used for before 


in xv. 18. Since John the Baptist was horn 
before Jesus, he could only have said that Jesus 
was before him on account of his pre-existence. 
The same testimony is repeated in ver. 27, 30, 
and it is inserted here as agreeing with what is 
said in ver. 14, that Jesus existed in a state of 
glory previous to his appearing on earth. It 
might be paraphrased thus, What I have said 
of the glory which we saw come upon Jesus, 
agrees with the testimony which John bore to his 
previous state of glory. This testimony was 
borne by John for the first time upon the oc- 
casion mentioned in ver. 27, and is anticipated 
in ver. 15. "Ἔμπροσθεν perhaps denotes priority 
of rank, πρῶτος priority of existence: He who 
came after me into the world, has become superior 
to me, because he existed before me. 

16, 18. Some of the Fathers have made theese 
verses a continuation of John the Baptist’s' 
testimony. See Tillemont, Mémoires, tom. i. 

. 325. 

᾿ Ibid. πληρώματος. This is in allusion to 
πλήρης χάριτος καὶ ἀληθείας in ver, 14: and so 
is χάριν ἀντὶ χάριτος in this verse, and χάρις 
καὶ ἡ ἀλήθεια in ver. 17. Jesus was full of the 
Holy Ghost: and we all partook of the same 
spiritual grace, χάριν ἀντὶ χάριτος, grace an- 
swering to the grace of Christ. 

17. Moses gave the Law, which did not 
convey spiritual grace, and was only a shadow: 
Christ has been the means of our receiving’ 
spiritual grace, and is the substance of the 
Law. Χάρις and ἀλήθεια perhaps mean the 
same as πνεῦμα and ἀλήθεια in iv. 28. 

18. Nor is this all: he has also revealed to 
us the true nature of God: no one could see 
Him visibly, but Christ has revealed him to us,’ 


ETAITEAION 


[Κεφ. 1. 


ο Kai αὕτη ἐστὶν ἡ μαρτυρία τοῦ 19 


᾿Ιωάννου, ὅτε ἀπέστειλαν οἱ ᾿Ιουδαῖοι ἐξ ᾿Ἰεροσολύμων ἱερεῖς 


182 
ev. 33. πατρὸς, ἐκεῖνος ἐξηγήσατο. 
P iii. 28; 
Act. xiii. 25. . , 


καὶ Acutras, iva ἐρωτήσωσιν αὐτὸν, “ Σὺ τίς εἶ ;” PKal ὧμο- 20 
λόγησε, καὶ οὐκ ἠρνήσατο' καὶ ὡμολόγησεν, ““Ὅτι οὐκ εἰμὴ 


4 Deut. vil ἐγὼ ὁ Χριστός." “Καὶ ἠρώτησαν αὐτὸν, “ Τί οὖν ; ᾿Ηλίας εἶ 21 
as ov ;” Καὶ λέγει, “ Οὐκ εἰμ “‘O προφήτης εἶ ot ;” Kal 

. ἀπεκρίθη, “ Οὔ." Εἶπον οὖν αὐτῷ, “Τίς εἶ; ἵνα ἀπόκρισιν 22 
᾿ Esa. x1. 3; δῶμεν τοῖς πέμψασιν ἡμᾶς" τί λέγεις περὶ σεαυτοῦ ;” τ "Ἔφη, 28 


Matt. iii. 8; 
Mar. i. 8; 
Lu. iii. 4. 


“Ἐγὼ ‘ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν Κύριον" 
καθὼς εἶπεν Ἡσαΐας 6 προφήτης." Καὶ οἱ ἀπεσταλμένοι 24 


ὁ Dest ἅν: ἦσαν ἐκ τῶν Φαρισαίων" "καὶ ἠρώτησαν αὐτὸν, καὶ εἶπον αὐτῷ, 25 
“Ti οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὔτε ᾿Ηλίας, οὔτε 


patos.” 


Ὁ ver. 36; 
Exod. xii. 8; 
Eaa. liii. 7; 


1 Pet.i.1% χίαν τοῦ κόσμου. 
= ver. 37. 


ὦ 26 


αὐτός ἐστιν ὁ ὀπίσω μου ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν" 27 
οὗ ἐγὼ οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδή- 
Ταῦτα ἐν Βηθαβαρᾷ ἐγένετο πέραν τοῦ ᾿Ιορδάνου, 28 
ὅπου ἦν ᾿Ιωάννης βαπτίζων. 

“Th ἐπαύριον βλέπει ὁ ᾿Ιωάννης τὸν ᾿Ιησοῦν ἐρχόμενον πρὸς 29 
αὐτὸν, καὶ λέγει, “Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρ- 
τοὗτός ἐστι περὶ οὗ ὀγὼ εἶπον, ᾽᾿Οπίσω μου 80 
ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μον γέγονεν, ὅτε πρῶτός μου ἦν. 


y Matt.ii.16; κἀγὼ οὐκ ἤδειν αὐτόν' ἀλλ᾽ ἵνα φανερωθῇ τῷ Icpanr, διὰ 31 


Mar i. 10; 
La. iii. 21. 


19. καὶ αὕτη. And this testimony, which I 
have just quoted, was borne upon the following 
occasion. 

21. John does not here contradict what our 
Saviour says in Matt. xvii. 12; he meant, that 
he was not really Elias risen from the dead. 
Ὁ προφήτης might mean, the prophet promised 
in Deut. xviii. 15, though that would be the 
same with the Messiah. The Jews expected 
Jeremiah or one of the prophets to reappear. 
See Matt. xvi. 14. 

26. μέσος x. 7.A. Tillemont observes that 
this may have been literally true. Mémoires, 
tome i. p. 160. 

28. Βηθαβαρᾷ. Almost all the old MSS. and 
versions read Βηθαγίᾳ᾽ but if this be the true 
reading, it cannot be the Bethany near Jeru- 
salem ; nor can πέραν τοῦ ᾿Ιορδάνον (compare 
iii, 26; x. 40.) have any other meaning than 
beyond, or on the other side of Jordan. See 
L. de Dieu. 

Bethany may have been the name of a dis- 
trict, (see note at Matt. xxi. 17.) and perhaps 
the same which Josephus calls Barayala: but 
the place, where John baptized, seems certainly 
to have been in Judza. See Matt. iii. 1; Mark 
i. 5; Luke iii. 3. 

29. τῇ ἐπαύριον. This was after the baptism 
of Jesus; and in ver. 88, John reminds the 
people of what he had said the day before: but 


τοῦτο ἦλθον ἐγὼ ἐν τῷ ὕδατι βαπτίζων." Kal ἐμαρτύρησεν 82 


τῇ ἐπαύριον refers not to the baptism, but to the 
mission of the priests and Levites. The tempta- 
tion intervened between the baptism and this 
mission. The order of events is therefore as 
follows: 1. The baptism of Jesus. 2. The 
temptation. (Neither of these related by 
S. John.) 8. The mission from Jerusalem, 
ver. 19—27. 4. The address of John on the 
following day, ver. 29, &c. 

Ibid. ὁ es, that taketh upon himself. LL. 
de Dieu. 

80. He appeals to his saying recorded in 
ver. 27. 

81]. κἀγὼ οὐκ ἤδειν αὐτόν. And at first I did 
not know him. This is explained more at length 
in ver. 83. John began to exhort persons to 
believe in him who was to come after him, be- 
fore he had seen that person or knew who he 
was. He knew him, however, before he bap- 
tized him. See Matt. iii. 14. 

Ibid. ἀλλ᾽ ἵνα φανερωθῇ. But I baptized per- 
sons in the water, with the view to preparing them 
by repentance to receive him who was coming: by 
these means his coming was made known to the 
people of Israel. 

Ibid. ἐν τῷ ὕδατι βαπτίζων. The phrase in 
the water is exactly applicable to the ancient 
mode of baptizing, but in ver. 88. we find ἂν 
πνεύματι ἁγίῳ, so that ἐν ὕδατι may properly be 
translated with water. 


Κεφ. 1.] 


KATA INANNHN. 


183 


᾿Ιωάννης λέγων, “Ore τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡσεὶ 

88 περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾿ αὐτόν. "κἀγὼ οὐκ ἤδειν " Matt. HL11; 
αὐτόν: ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν," 
"Ed ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτὸν, 

84 οὗτος ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. κἀγὼ ἑώρακα, καὶ 
μεμαρτύρηκα ὅτι οὗτός ἐστιν 6 υἱὸς τοῦ Θεοῦ." 

8λ Τῇ ἐπαύριον πάλιν εἱστήκει ὁ ᾿Ιωάννης, καὶ ἐκ τῶν μαθητῶν 

86 αὐτοῦ δύο. δκαὶ ἐμβλέψας τῷ ᾿]ησοῦ περιπατοῦντι, λέγει, « ver. 29. 

37 “Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ." Kal ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ λα- 

88 λοῦντος, καὶ ἠκολούθησαν τῷ ᾿Ιησοῦ. στραφεὶς δὲ ὁ ᾿Ιησοῦς, καὶ 
θεασάμενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς, “ Τὶ ζητεῖτε ;᾽ 
Οἱ δὲ εἶπον αὐτῷ, ““ἱῬαββὲ,᾽" ὃ λέγεται ἑρμηνευόμενον, Διδάσ- 

89 καλε, ““ποῦ μένεις ;᾽ Λέγει αὐτοῖς, ““"Ἔρχεσθε καὶ Bere.” 
Ἦλθον καὶ εἶδον ποῦ μένει' καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν 


40 ἐκείνην ὥρα δὲ ἦν ὡς δεκάτη. 


"Ἦν ᾿Ανδρέας ὁ ἀδελφὸς Σ᾿ (- " Matt.iv.is. 


μωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ ᾿Ιωάννου, 
εἰ καὶ ἀκολουθησάντων αὐτῷ. εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν 
τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ, “ Εὑρήκαμεν τὸν Μ ἐσσίαν,; 
4) ὅ ἐστι μεθερμηνενόμενον, 6 Χριστός “καὶ ἤγαγεν αὐτὸν πρὸς « Matt. xvi. 


τὸν Ἰησοῦν. ἐμβλέψας δὲ αὐτῷ ὁ ᾿Ιησοῦς εἶπε, “ Σὺ εἶ Σίμων 1" 
ὁ υἱὸς ᾿Ιωνᾶ. σὺ κληθήσῃ Κηφᾶς" ὃ ἑρμηνεύεται Πέτρος. 


4 xii, 21. 
9 xxi. 2; 


4 Τῇ ἐπαύριον ἠθέλησεν ὁ ᾿Ι]ησοῦς ἐξελθεῖν εἰς τὴν Γαλιλαίαν: or. i i a 
καὶ εὑρίσκει Φίλυππον, καὶ λέγει αὐτῷ, ““᾿Ακολούθει μοι. 9) zlix. 10; 


4 ἃ Ἦν δὲ ὁ 


Deut. xviii. 


Φίλιππος ἀπὸ BnOcaida, ἐκ τῆς πόλεως ᾿Ανδρέου 15; 3 Sam. 


vii. 12 


45 καὶ Πέτρου. εΕὑρίσκει Φίλιππος τὸν Ναθαναὴλ, καὶ λέγει Eas. vi 14; 
αὐτῷ, ““Ov ἔγραψε Μωσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται, εὑρή- oor 16,11; 


46 καμεν, Ἰησοῦν τὸν υἱὸν τοῦ ᾿Ιωσὴφ τὸν ἀπὸ Ναζαρέτ 


2) f οἱ Jiii. 1, ‘e.; 
Ts Καὶ Jer. xxiii. δι 


εἶπεν αὐτῷ ὃ Ναθαναὴλ, “’Ex N αξαρὲτ δύναταί τι ἀγαθὸν εἶναι ;”? οἱ xxxill, 14; 
47 Δέγει αὐτῷ Φίλιππος, ὰ Ἔρχου καὶ ἴδε." εἶδεν ὁ ᾿Ιησοῦς τὸν xxxiv. 28; 


ot xxxvil. 24 ; 


Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν, καὶ λέγει περὶ αὐτοῦ, “Ἴ]δὲ Dan. ix. 34; 


Mich. v. 3; 


48 ἀληθῶς ᾿Ισραηλίτης, ἐν @ δόλος οὐκ Ears.” “Δέγει αὐτῷ Ναθα- 7.cn v.13; 


ναὴλ, “ Πόθεν με γινώσκεις ;᾽ ᾿ 


Απεκρ ἰθη ὁ 


᾽Ιησοῦς καὶ εἶπεν "51 ix. 9. 
(vil. 41, 48; 


αὐτῷ, “ Πρὸ τοῦ σε Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν Matt. ἢ, 23; 


49 εἶδόν ae.” 


33. This notice was evidently given to John 
at the beginning of his ministry, when, as S. 
Luke says, the word of God came unto him in 
the wilderness, iii. 2. 

85. τῇ ἐπαύριον. Two days after the mission 
of the priests and Levites: see ver. 29. It 
must have been at least forty-two days after 
the baptism of Jesus: see Mark i. 12. (εὐθύς.) 

Ibid. δύο. One of these was Andrew, ver. 
41. the other has been supposed to be John. 
Epiphanius says John or James. vol. i. p. 436 
—438. 

89. δεκάτη. Some think that S. John fol- 
lowed the Roman computation of time. 


᾿Απεκρίθη Ναθαναὴλ καὶ λέγει αὐτῷ, “Ῥαββὶ, σὺ πὸ ἢ ἫΝ 
50 εἶ ὁ υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ ᾿Ισραήηλ.᾽ 


᾿Απεκρίθη 3. 


41. The reading is perhaps Χριστὸς without 
the article. 

43. The words ὁ ᾿Ιησοὺς seem to be an inter- 
polation, bade perhaps they ought to be added 
after λέγει 

44. ἀπὸ Βηθσαϊδὰ i is an inhabitant of Beth- 
saida: ἐκ τῆς πόλεως, a native of the city, 
Greswell. The city of Peter and Andrew was 
Capernaum. 

45. Na@avaha. Nathanael has been supposed 
to be the same with Bartholomew: but Augus- 
tin and Gregory did not believe him to be an 
apostle. See xxi. 2. 


184 


ETAITEAION 


(Keg. 1, 2. 


᾿Ιησοῦς καὶ εἶπεν αὐτῷ, “"Ore εἶπόν σοι, Εἶδόν σε ὑποκάτω 


bh Gen. 
xxviii. 13; 


τῆς συκῆς, πιστεύεις ; μείξω τούτων ὄψει." ὃ Καὶ λέγει αὐτῷ, δι 


Matt. iv.11; “ ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ἀπ’ ἄρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳ- 


Lu. xxii. 43 ; 
et xxiv. 4; 
Act. i. 10. 


yora, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαί- 
νοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 


KAI τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο. ἐν Kava τῆς Γαλι- 2 
λαίας" καὶ ἣν ἡ μήτηρ τοῦ ᾿Ιησοῦ ἐκεῖ. ἐκλήθη δὲ καὶ ὁ ᾿Ιησοῦς 2 
καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. καὶ ὑστερήσαντος οἴνου, 8 
λέγει ἡ μήτηρ τοῦ ᾿Ιησοῦ πρὸς αὐτὸν, “ Οἶνον οὐκ ἔχουσι.» 
“έγει αὐτῇ ὁ ᾿Ιησοῦς, “ Τί ἐμοὶ καὶ σοὶ, γύναι ; οὔπω ἥκει ἡ 4. 


ὥρα pov.” 


Λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, “"O τι ἂν δ 


"Μει. vii. 8. λόγῃ ὑμῖν, ποιήσατε." ' Ἦσαν δὲ ἐκεῖ ὑδρίαι λίθιναε ἕξ κείμε- 6 
ναι κατὰ τὸν καθαρισμὸν τῶν ᾿Ιουδαίων, χωροῦσαι ἀνὰ μετρη- 
τὰς δύο ἢ τρεῖς. λέγει αὐτοῖς ὁ ᾿Ιησοῦς, “ Γεμίσατε τὰς ὑδρίας 7 


ὕδατος.» 


“«“᾿Αντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ.᾽ 


Καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. Καὶ λέγει αὐτοῖς, 8 


Καὶ ἤνεγκαν. 


ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλενος τὸ ὕδωρ οἷνον γεγενημένον, καὶ 9 

οὐκ ἤδει πόθεν ἐστιν' (οἱ δὲ διάκονοι ἤδεισαν οἱ ἠντληκότες τὸ 

ὕδωρ) φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ, 10 
a lo) νι \ 

“ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν 

μεθυσθῶσι, τότε τὸν ἐλάσσω: σὺ τετήρηκας τὸν καλὸν οἶνον 


ἕως ἄρτι." 


Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ ᾿Ιησοῦς 11 


ἐν Kava τῆς Γαλιλαίας, καὶ ἐφανέρωσε τὴν δόξαν αὐτοῦ" καὶ 
ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 

META τοῦτο κατέβη εἰς Καπερναοὺμ, αὐτὸς καὶ ἡ μήτηρ 12 
αὐτοῦ, καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οἱ μαθηταὶ αὐτοῦ" καὶ ἐκεῖ 


e ’ 
ἔμειναν οὐ πολλὰς ἡμέρας. 
b Matt. 
xxi. 12; 
Mar. xi. 15; 
La. xix. 45. 


51. This was perhaps a proverbial expression 
for a person working miracles. 

Cuap. IT. 1. On the third day after leaving 
Bethabara ( Wetstein, Priestley) : after returning 
into Galilee (Newcome). The latter is probably 
right, because Jesus had now some disciples, 
ver. 2. 

Ibid. yduos. Symeon Metaphrastes said, 
that this was the marriage of Clopas and Mary: 
but this seems impossible on account of the age 
of James, Joses, Simon, and Judas, who were 
sons of Clopas and Mary. Compare John xix. 
25; Matt. xxvii. 56; John vii. 8,5, 10. [11 is 
equally improbable that it was the marriage of 
John himeelf. ° 

Ibid. Kayd. Josephus mentions a village of 
Galilee called Cana. Vit. § 16. p. 9. It took 
him all night to go from thence to Tiberias. 
ib.§17. The Syriac version has Catna, which 
L. de Dieu says was not far from Nazareth. 

4. Tl ἐμοὶ καὶ σοί; might mean,.what is that 
to me and thee? but the phrase generally means, 


Kai ἐγγὺς ἣν τὸ πάσχα τῶν ᾿᾽Ιου- 13 
δαίων, καὶ ἀνέβη εἰς (Ιεροσόλυμα 6 ᾿Ιησοῦς. ᾿ καὶ εὗρεν ἐν τῷ 14 
ἱερῷ τοὺς πωλοῦντας Boas καὶ πρόβατα καὶ περιστερὰς, καὶ 


what have I to do with thee? See Mark i. 24; 
2 Sam. xvi. 10; 1 Kings xvii. 18. 

Ibid. γύνγα. The use of this term does not 
imply a want of affection. See Palairet. Com- 
pare xix. 26. 

6. perpyrds. See L. de Dieu, adi For ἀνὰ 
see Matt. xx. 9. 

8. ἀρχιτρικλίνῳ. Concerning this person see 
Ursinus, Append. ad Ciaccon. de Triclin. p. 344. 
Bulengerus, De Conviviis, iv. 4. et 5. 

10. μεθύω sometimes means merely to drink 
ἜΝ ἐπε as in Gen. xliii. 84. Hackspanius, 

oisius. 

11. ἐπίστευσαν. 
faith. 

12. μήτηρ. It is thought from this that 
Joseph was now dead. See also xix. 26. 

Ibid. ἀδελφοί. See note at Matt. xiii. 55. 

13. τὸ πάσχα. This was the first passover 
which Jesus attended after his baptism. See 
vi. 4; xi. 55. 

14. περιστέρας. See note at Matt. xxi. 12. 


Were confirmed in their 


Κεφ. 2, 3.] 


KATA ΙΩΑΝΝΗΝ. 


.185 


18 TOUS κερματιστὰς καθημένους. καὶ ποιήσας φραγέλλιον ἐκ 
σχοινίων, πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ 
τοὺς βόας. καὶ τῶν κολλυβ,στῶν ἐξέχεε τὸ κέρμα, καὶ τὰς τρα- 

16 πέζας ἀνέστρεψε' καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, 
““Apate ταῦτα ἐντεῦθεν" μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου 


11 οἶκον ἐμπορίου." 


ιἘμνήσθησαν δὲ οἱ μαθηταὶ αὐτοῦ, ὅτι | Ῥεαὶ. ixix.9. 


. γεγραμμένον ἐστὶν, “Ο ζῆλος τοῦ οἴκου σου κατέφαγέ pe.’ 
18 ™ ᾿Απεκρίθησαν οὖν οἱ ᾿Ιουδαῖοι καὶ εἶπον αὐτῴ, “Τί σημεῖον =u. 80; . 


19 δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς ;” "᾿Απεκρίθη ὁ ᾿Ιησοῦς 


4 Matt. xii. 38; 
KON ot xvi. 1; 
Mar. viii. 11; 


εἶπεν αὐτοῖς, “Advocate τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις Pets 
20 ἐγερῶ αὐτόν. Εἶπον οὖν οἱ ᾿Ιουδαῖοι, “ Τεσσαράκοντα καὶ ἕξ " Mate 
a . I; 
ἔτεσιν ὠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς ot xxvii. 40; 


Mar. xiv. 58; 


21 αὐτόν ;” ’Exeivos δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. πεν 

22) ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι © τα. xxiv.8. 
τοῦτο ἔλεγεν αὐτοῖς" καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ λόγῳ ᾧ 

28 εἶπεν ὁ ᾿Ιησοῦς. ὡς δὲ ἦν ἐν 'Ιεροσολύμοις ἐν τῷ πάσχα, ἐν τῇ 
ἑορτῇ πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ 

94 τὰ σημεῖα ἃ ἐποίει. αὐτὸς δὲ ὁ ᾿Ιησοῦς οὐκ ἐπίστευεν ἑαντὸν 

26 αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας" Ῥκαὶ ὅτι οὐ χρείαν εἶχεν » vi. 64; 


Act. i. 24; 


iva τὶς μαρτυρήσῃ περὶ τοῦ ἀνθρώπου' αὐτὸς yap ἐγίνωσκε τί Ager. ii. 48. 


ἦν ἐν τῷ ἀνθρώπῳ. 


ὃ HN δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα a vi. 50; 


et xix. 39. 


2 αὐτῷ, ἄρχων τῶν ᾿Ιουδαίων. "οὗτος ἦλθε πρὸς τὸν ‘Inoodv ,,, 16, 38; 


νυκτὸς, καὶ εἶπεν αὐτῷ, “‘PaBBl, οἴδαμεν ὅτε ἀπὸ Θεοῦ ἐλή- 


λυθας διδάσκαλος" οὐδεὶς γὰρ ταῦτα τὰ σημεῖα δύναται ποιεῖν, 


8 ἃ σὺ ποιεῖς, ἐὰν μὴ ἦ ὁ Θεὸς μετ᾽ αὐτοῦ. 


7) 


8 ᾿Απεκρίθη ὁ "In- 8 Tit. iii. 5. 


cous καὶ εἶπεν αὐτῷ, ““᾿Αμὴν ἀμὴν λέγω cot, ἐὰν μή τις γεν- 
4 νηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ." Aéye 


16. φραγέλλιον. From the Latin flagellum. 
It will be observed, that Jesus cleared the tem- 
ple a second time a few days before his cruci- 


fixion. Matt. xxi. 12. 

17. κατέφαγε. The reading is probably 
καταφάγεται. 

18. ὅτι. Beza and L. de Dieu understand 


it as since, or because. They knew that he had 
no commission from the high-priests, and they 
said, If you claim authority from heaven, what 
miracle do you work in proof of this? See iii. 2. 

20. Eusebius observes, that the second tem- 
ple was built in forty-six years, from the begin- 
ning of the reign of Cyrus to the sixth year of 
Darius. Dem. Evang. p. 892. But the Jews 
probably spoke of a more recent building. 
Josephus says that Herod began to repair the 
temple in the fifteenth year of his reign; 
(A. U. C. 734.) vol. ii. p. 105. and finished it 
in eighteen months, vol. i. p. 782. But he was 
eight years in building the porticos, &c. ἐδ. ; 
and Prideaux appears to be right, who trans- 
lates the passage thus, Forty-six years hath 
this temple been in building ; and adds, “ For 


although then forty-six years had passed from 
the time this building had begun, and in nine 
years and an half it was made fit for the divine 
service, yet a great number of labourers and 
artificers were stil] continued at work during all 
the time of our Saviour’s being here on earth, 
and for some years ufter.’’ Connex. sub an. 
17. B.C. 

22. αὑτοῖς is wanting in many MSS. 

Ibid. γραφῇ. See xx. 9. They then be- 
lieved the prophecies in the Old Testament, 
and that which had been delivered by Jesus 
himeelf. 

23. ἐν τῇ ἑορτῇ. During the continuance of. 
the feast. iv. 45. 

25. And because he had no need of information. 
concerning any of these persons who professed to 
believe in him. 

Cuap. III. 1. ἄρχων. Probably a member 
of the sanhedrim. 

2. τὸν Ἰησοῦν has perhaps been substituted, 
for the true reading αὐτόν. 

8. ἄνωθεν signifies either again, or from above. * 
Josephus uses it for again, vol. i. p. 48; but 


186 


ΕΥ̓ΑΓΓΈΔΙΟΝ 


[Κεφ. 3. 


πρὸς αὐτὸν ὁ Νικόδημος, “ Πῶς δύναται ἄνθρωπος γεννηθῆναι 
γέρων av; μὴ δύναται εἰς τὴν κοιλέαν τῆς μητρὸς αὐτοῦ δεύ- 
τερον εἰσελθεῖν καὶ γεννηθῆναι ;” *ArrexplOn ὁ ᾿Ιησοῦς, ““᾿Αμὴν 5 
ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος“, οὐ 
δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. τὸ γεγεννημένον 6 
ἐκ τῆς σαρκὸς, σάρξ ἐστι" καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύ- 
ματος, πνεῦμά ἐστι. μὴ θαυμάσῃς “ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεν- 7 
t Keel. xi. δ; νηθῆναι ἄνωθεν. "τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν 8 


U Cor. ii. 11. 


αὐτοῦ ἀκούεις, GAN οὐκ oldas πόθεν ἔρχεται καὶ ποῦ ὑπάγει 


«vi. 53, 60. οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος." "᾽Απεκρίθη 9 
Νικόδημος καὶ εἶπεν αὐτῷ, “ Πῶς δύναται ταῦτα γενέσθαι ;”’ 
᾿Απεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, “ Σὺ εἶ ὁ διδάσκαλος τοῦ 10 


= ver. 32; 
et viii. 28; 
et xii. 49; 
et xiv. 34. 


y vi. 63; 
Eph. iv. 9. 


8 viii. 28; 
et xii. 32; 


ἸΙσραὴλ, καὶ ταῦτα οὐ γινώσκεις ; * ἀμὴν ἀμὴν λέγω σοι, ὅτι ὃ 11 
οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωράκαμεν μαρτυροῦμεν' καὶ τὴν μαρ- 
τυρίαν ἡμῶν οὐ λαμβάνετε. εἰ τὰ ἐπύγεια εἶπον ὑμῖν, καὶ οὐ 12 
πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε ; Υ καὶ 18 
οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ κατα- 
βὰς, ὁ υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ" 3 καὶ καθὼς 14 


Nom. xxi.9; Μωσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν 


4. Reg.xviii.A. 
a wer. 86: 

Lu. xix. 10; 
ἴ Joh. v. 10. 


en A » UA . ἃ if σι ¢ U4 ? » Δ ‘\ 3 
υἱὸν τοῦ ἀνθρώπον' "ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπ- 15 
όληται, GAN ἔχῃ ζωὴν αἰώνιον. ἢ οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν 16 

’ 


b Rom. v.8; Κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ 
ἰδ ing, πιστεύων εἷς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. © οὐ 17 


e ix. 89; 
et xii. 47; 4 


γὰρ ἀπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον, ἵνα κρίνῃ 


Lu. ἰκ.δ6; τὸν κόσμον, GAN ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ. ἃ ὁ πιστεύων εἰς 18 
1 Job. Iv. 16 αὐτὸν οὐ κρίνεται" ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίσ- 


dv. 24; 


et vi. 40,47; τευκεν εἰς TO ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ Θεοῦ. " αὕτη δέ 19 


et xx. ὃ]. 


015, 10,11. ἐστιν ἡ κρίσις, Ste τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγά- 
πησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος, ἣ τὸ φῶς" ἦν γὰρ πονηρὰ 


18, οἱ seqq. 


αὐτῶν τὰ ἔργα. ‘Tas γὰρ ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ 20 


ε Eph. ν. 8. οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ" 5 ὁ δὲ 21 


Origen considered it to mean, in this place, 
from above, vol. iv. p. 561; and this is certainly 
its meaning in ver. 31; xix. 11. 23; James 
i. 17; iii, 15; Matt. xxvii. 51. Nicodemus 
seems to have taken it for δεύτερον, but that is 
not conclusive as to our Saviour’s meaning ; 
and he that is born from above is in fact born 
again, so that our Saviour may be said to have 
intended both. 

δ. od δύνατα. He cannot enter into the 
covenant of the gospel. 

5. ἐξ ὕδατος καὶ πνεύματος. The meaning 
would be equally expressed by ἐξ ὕδατος ἐν 
πνεύματι. A person is born again of the 
Spirit, (ver. 6.) and this takes place at bap- 


8. τὸ πνεῦμα. Our version says, the wind; 
bat ag early writers took it literally for the 
Spirit, it does not signify wiad in any other 


place of the New Testament. See Wolfius. 

12. τὰ éwlyera. That part of the scheme of 
our redemption, which has its operation in this 
eoorld. 

18. In Prov. xxx. 4 we read Tis ἀνέβη εἰς 
τὸν οὐρανὸν καὶ κατέβη; 

Ibid. καταβάς. This seems decisive for the 

pre-existence of Christ, see ver. 81; and the 
words ὁ ὧν are very remarkable, as shewing 
that Christ was still in heaven while he was on 
earth. 
17. If any persons are not saved through 
Christ, their condemnation will not be in conse- 
quence of his coming into the world: they 
were condemned already, and have rejected 
the only means of having that condemnation 
τὲυ το: See ver. 18, 36; v. 24: Mark 
xvi 16. 


Κεφ. 3, 4.] 


KATA INANNHN. 


187 


ποιῶν τὴν ἀλήθειαν, ἔρχεται πρὸς TO φῶς, ἵνα φανερωθῇ αὐτοῦ 

τὰ ἔργα, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα." 
22 "Μετὰ ταῦτα ἦλθεν ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν " ιν. 1. 
23 ᾿Ιουδαίαν γῆν. καὶ ἐκεῖ διέτριβε μετ᾽ αὐτῶν καὶ ἐβάπτιξεν. itv κι mare νι, 


δὲ καὶ ᾿Ιωάννης βαπτίζων ἐν Αἰνὼν 


ἐγγὺς τοῦ Σαλεὶμ, ὅτι ὕδατα ὃ. 1% ε; 


24 πολλὰ ἦν ἐκεῖ καὶ παρεγίνοντο καὶ ἐβαπτίζοντο. * οὕπω γὰρ Lu. fii. 7 ; 


25 ἦν βεβλημένος εἰς τὴν φυλακὴν 6 


᾿Ιωάννης. ᾿Ἐγένετο οὖν 5 s Mast. 


ζήτησις ἐκ τῶν μαθητῶν ᾿Ιωάννου μετὰ ᾿Ιουδαίων περὶ aba- 
26 ρισμοῦ" ' καὶ ἦλθον πρὸς τὸν ᾿Ιωάννην καὶ εἶπον αὐτῷ, “© Pa8SBi, 11.7, 15, 
ὃς ἦν μετὰ cov πέραν τοῦ ᾿Ιορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε 26, δὲ: ii. 11; 


27 οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν." 


m Mar. i. 7; 
‘Ar- Ln. iii..16. 


explOn ᾿Ιωάννης καὶ εἶπεν, “ Ov δύναται ἄνθρωπος λαμβάνειν » = Corin 
48 οὐδὲν, ἐὰν μὴ ἢ δεδομένον Me ἐκ τοῦ οὐρανοῦ. 5 αὐτοὶ ὑμεῖς ἴ"- ans a ae 


μοι μαρτυρεῖτε ὅτι εἶπον, O 


ὑκ εἰμὶ ἐγὼ ὁ Χριστὺς, 


᾽ Mal. iii. 1; 
ἀλλ᾽ ὅτι Matt. xi. 10; 


29 ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνον. ὁ ἔχων τὴν νύμφην, Mar. vit 4; 


νυμφίος ἐστίν ὁ 


δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ κι νὰ. ἢ 


ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη 


80 οὖν ἡ χαρὰ 


ἡ ἐμὴ πεπλήρωται. ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ 


81 δὲ ἐλαττοῦσθαι. 5 ὁ ἄνωθεν ἐρχόμενος, ἐ ἐπάνω πάντων ἐστίν. ὁ ο viii. 23; 


ὧν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστὶ, καὶ ἐκ τῆς γῆς λαλεῖ" 
82 τοῦ οὐρανοῦ ἐρχόμενος, ἐπάνω πάντων ἐστὶ, Ῥκαὶ ὃ ξώρακε 


1 Cor. συ. ᾿1. 
ὁ ἐκ 


Pv. 20; 
et vill. 46; 


καὶ ἤκουσε, τοῦτο μαρτυρεῖ: καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς οἱ xii. 49; 


et xiv. 10, 


33 λαμβάνει. 96 λαβὼν αὐτοῦ τὴν μαρτυρίαν, ἐσφράγισεν ὅτι 41 Job. v.10; 
34 ὁ Θεὸς ἀληθής ἐστιν" "dv γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα Rom. iii. 4. 


ri. 16; 


τοῦ Θεοῦ λαλεῖ" οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ πνεῦμα. Eph. Ν. ΄. 
35 " ὁ πατὴρ ἀγαπῷ τὸν υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶς eae 
86 αὐτοῦ. ‘6 πιστεύων εἰς τὸν υἱὸν, ἔχει ζωὴν αἰώνιον" ὃ δὲ ἀπει- Matt. x37; 


et xxviii. 183 


θῶν 7$ υἱῷ, οὐκ ὄψεται ζωὴν, GAN ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾽ Le, αὶ 32; 


arr ov.” 


4 “NZX οὖν ἔγνω 6 κύριος, ὅτι ἤκουσαν οἱ Φαρισαῖοι, ὅτι *In- 


Heb ii. 8. 
4. itt, 15, 16; 
ot vi. 47; 

1 Job. v. 11. 


2 σοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ ᾿Ιωάννης" xatrovye » is. 38, 36. 


22. τὴν Ιουδαίαν γῆν. This must mean the 
territory of Judza in contradistinction to Jeru- 
salem. See ii. 28. It was perhaps in the 
neighbourhood of the Jordan. See iv. 48. 

Ibid. καὶ ἐβάπτιξζεν. But see iv. 1, 2. Tille- 
mont infers that Jesus at first baptized his dis- 
ciples, and that afterwards they alone baptized. 
Mémoires, tome i. p. 30. 218. 

23. Σαλεὶμ has been supposed to be Shalim, 
mentioned in 1 Sam. ix. 4, which was in the 
tribe of Benjamin. But L. de Dieu thinks it 
was a different place in the tribe of Manasseh, 
where. it a the tribe of Issachar. Enon 


signifies columbi, so that there was pro- 
ΒΕ 8 spring there. 
25. περὶ καθαρισμοῦ. Concerning the real 


effect of baptism. As soon as Jesus baptized, 
persons began to doubt whether there was any 
use in John’s baptism: and John’s disciples 


came now to consult him about this. Many 
MSS, read "lov8alov. 

27. He means to say, that he was only exe- 
cuting a commission. 

29. νύμφιος. See note at Matt. ix. 15. 

81. He that has his origin from the earth, be- 
longs to the earth. 

82. οὐδείς. Scarcely any one. 

88. But if any one does receive it, he thereby 
expresses his conviction that God is true: i. e. he 
receives the testimony of Jesus, because he 
knows that he is sent by God, and that there- 
fore he speaks the garde of God, which must 
be true. 

86. μένει. It does not come upon him on 
account of his unbelief: it was hanging over 
him before, and he refused the only means of 
having it removed. See ver. 17. 


188 


ΕΥ̓ΑΓΤΈΛΙΟΝ 


[Κεφ. 4 


*Inoots αὐτὸρ οὐκ ἐβάπτιζεν, ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ ἀφῆκε 8 
τὴν ᾿Ιουδαίαν, καὶ ἀπῆλθε πάλιν εἰς τὴν Γαλιλαίαν. ἔδει 88 4 


οἱ 


: Gen. i it 19; αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας. 


Σ ἔρχεται οὖν εἰς πόλιν δ 


Jos. xxiv. 33. Τῆς Σαμαρείας λεγομένην Συχὰρ, πλησίον τοῦ χωρίου ὃ ἔδωκεν 


᾿Ιακὼβ ᾿Ιωσὴφ τῷ νἱῷ αὐτοῦ. ἦν δὲ ἐκεῖ πηγὴ τοῦ ᾿Ιακώβ. 6 ς 
οὖν ᾿Ιησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, ἐκαθέζετο οὕτως ἐπὶ 
τῇ πηγῇ ὥρα ἦν ὡσεὶ Extn. "Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας 7 


ἀντλῆσαι ὕδωρ. λέγει αὐτῇ ὁ ᾿Ἰησοῦς, “© Δός μοι πιεῖν. 


οἱ ἱ γὰρ 8 


μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγο- 


atk ἔδωκεν av σοι ὕδωρ ζῶν." 


5, ῥάσωσι: Tréyet οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις, “ Πῶς σὺ ᾽Ιου- 9 
35 δαῖος ὧν παρ᾽ ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρεί- 
i. χιδος 3”? οὐ yap συγχρῶνται ᾿Ιουδαῖοι Σαμαρείταις. =’ AmrexplOn 10 
‘Ingots καὶ εἶπεν αὐτῇ, “Εἰ goers: τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς 
39; στιν ὁ λέγων σοι, Ads pot πιεῖν, σὺ ἂν ἤτησας αὐτὸν, καὶ 
"Λέγει αὐτῷ ἡ γυνὴ, “ Κύριε, οὔτε 11 


ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ: πόθεν οὖν ἔχεις τὸ 
ὕδωρ τὸ Cav; μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ᾿Ιακὼβ, ὃς 12 
ἔδωκεν ἡμῖν τὸ φρέαρ, καὶ αὐτὸς ἐξ αὐτοῦ ἔπιε, καὶ οἱ υἱοὶ 


b vi. 38. 


αὐτοῦ, καὶ τὰ θρέμματα αὐτοῦ ;” "᾽Απεκρίθη ὁ ᾿Ιησοῦς καὶ 13 


εἶπεν αὐτῇ, “ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει 


¢ vi. 37), 85; πάλιν' 


“ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ 14 


Λέγει 15 


Λέγει αὐτῇ ὁ ᾿Ιησοῦς, 16 


“Ὕπαγε, φώνησον τὸν ἄνδρά σου, καὶ ἐλθὲ ἐνθάδε. ᾿ Απεκρίθη 17 


“ Καλῶς εἶπα», Ὅτι ἄνδρα οὐκ ἔχω' πέντε γὰρ ἄνδρας ἔσχες 18 


ot wi, 88, ᾿διψήσῃ εἰς τὸν αἰῶνα' ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ, γενήσεται 
ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 
πρὸς αὐτὸν ἡ γυνὴ, “Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ 
διψῶ, μηδὲ ἔρχωμαι ἐνθάδε ἀντλεῖν." 

ταν τὰ 16; ἡ γυνὴ καὶ εἶπεν, “ Οὐκ ἔχω ἄνδρα." Δέγει αὐτῇ ὁ ᾿Ιησοῦς, 

et xxiv. 19 

ὁ Deu 

ΗΝ ᾿ καὶ νῦν ὃν ἔχεις, οὐκ ἔστί σου ἀνήρ' τοῦτο ἀληθὲς εἰρή τον" 

Σ. 
8 Par. vii. 12. 


CuHap. IV. 4. ἔδει. Josephus says that it 
wan the custom of the Galileans to travel] through 
Samaria, when they went to the festivals at 
Judsa. ᾿ “νέᾳ. xx. 6. 1. and again, πάντως ἔδει 
for those who wish to go quickly, to pass 
through Samaria; for by that means the 
joumey from Galilee to Jerusalem may be 
performed in three days. Vita. 52. Jesus was 
probably obliged to quit Judea as quick as he 
could. Sometimes he took a more circuitous 
route. Mark x. 1. 

5. Zuxdp. Josephus mentions a town in 

called Σίκιμα, near to mount Garizim, 
vol. i. p. 582. and this hill was near to Sychar, 
ver. 20. It is supposed to be the place after- 
wards called Flavia Neapolis. 

6. οὕτως may be rendered eo facto, postea. 
L. de Dieu, Alberti. It probably means, he sat 
down just as a tired person would do. 
25. λον 3) Acts xxvii. 17. 

7. γυνή. The name of Photina is given to 


See xiii 


᾿ ἃ Λέγει αὐτῷ ἡ γυνὴ, “ Κύριε, θεωρῶ ὅτι προφήτης εἶ ov. 


" οἱ 20 


her by Greek writers. Tillemont, Mémoires, 
tome 1. p. 219. 

9. ob yap—Zapapelraus. This is the remark 
of the pile ea 

12. πατ Josephus says that the Sa- 
Maritans Πα to be descended from Joseph. 
Antiq. ix. 14. 3. 

13, 14. Οὐδὲ ἂν οὖν ἐκ λάκκου πίοι, ᾧ δίδωσιν 
ὁ Θεὸς τὰς ἀκράτου μεθύσματος πόσεις, τότε μὲν 
διά τινος ὑπηρετοῦντος τῶν ἀγγέλων, ὃν οἰνοχόεϊν 
Ἰκξίωσε" τότε δὲ καὶ δι᾽ ἑαυτοῦ, μηδένα τοῦ δίδον- 
τος καὶ τοῦ λαμβάνοντος μεταξὺ τιθείς. Philo 
εν vol. i. p. 296. 

. πέντε. Heinsius conceived that these 
five τὴν been lawful husbands. 

20. καὶ πρὸς ἀλλήλους ἐπολέμουν, τῶν 
μὲν Ἱεροσολυμιτῶν τὸ παρ᾽ αὐτοῖς ἱερὸν ἅγιον 
εἶναι λεγόντων, καὶ τὰς θυσίας ἐκεῖ πέμπειν 
ἀξιούντων τῶν δὲ Σαμαρειτῶν εἰς τὸ Γαριζξεὶν 
ὄρος κελευόντων. Joseph. vol. i. p. 585. 





Κεφ. 4.} 


ΚΑΤΑ INANNHN. 


189 


πατέρες ἡμῶν ἐν τούτῳ τῷ ὄρει προσεκύνησαν᾽ καὶ ὑμεῖς λέ- 

γετε, ὅτι ἐν ἹΙεροσολύμοις ἐστὶν ὃ τόπος, ὅπου δεῖ προσκυνεῖν." 
21 Λέγει αὐτῇ ὁ ᾿Ιησοῦς, “ Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥ ὥρα, 

ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν ᾿Ιεροσολύμοις προσκυνήσετε 
22 τῷ πατρί. (ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε" ἡμεῖς προσκυνοῦμεν ι 3 Reg. 
28 ὃ οἴδαμεν" ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστίν. ἀλλ᾽ ἔρχεται Neale 


dpa καὶ νῦν ἐστὶν, ὅ ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσι aaa. a7; 


τῷ πατρὶ ἐ ἐν πνεύματι, καὶ ἀληθείᾳ' καὶ γὰρ ὃ πατὴρ τοιούτους εἰ ix. 4. 

24 ζητεῖ τοὺς προσκυνοῦντας αὐτόν. ἐπνεῦμα ὁ Θεός: καὶ τοὺς ε 2Coriii.17. 
προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν." 

25 Λέγει αὐτῷ ἡ γυνὴ, “ Οἶδα ὅτι Μεσσίας ἔρχεται,᾽" (ὁ λεγόμενος 

26 Χριστός") “ὅταν ἔλθῃ ἐκεῖνος, ἀνωγγελεῖ ἡμῖν πάντα." © Λέγει b ια. 81. 


27 αὐτῇ 


ὁ ᾿Ιησοῦς, ““᾿Εγώ εἰμι, ὁ λαλῶν aos.” 


Καὶ ἐπὶ τούτῳ 


ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμασαν ὅτι μετὰ γυναικὸς 
ἐλάλει" οὐδεὶς μέντοι εἶπε, ““Τί ζητεῖς 3” ἢ, “ Τί λαλεῖς μετ᾽ 


αὐτῆς ; - 


8 ᾿Αφῆκεν οὖν τὴν ὑδρίαν. αὐτῆς ἡ γυνὴ, καὶ ἀπῆλθεν εἰς τὴν 

29 πόλιν, καὶ λέγει τοῖς ἀνθρώποις,. εἰ Δεῦτε, (Sere ἄνθρωπον, ὃς 
εἶπέ μοι πάντα ὅσα ἐποίησα" μήτι οὗτός ἐστιν ὁ Xpior 57? 
80 ᾿Εξῆλθον οὖν ἐκ τῆς πόλεως, καὶ ἤρχοντο πρὸς αὐτόν. 

8. "Ev δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ, λέγοντες, 

82 “«““Ῥαββὲ, φάγε." ‘O δὲ εἶπεν αὐτοῖς, “᾿Εγὼ βρῶσιν ἔχω 


88 φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε." 


"Ἔλεγον οὖν οἱ μαθηταὶ πρὸς 
84 ἀλλήλους, “ Μήτις ἤνεγκεν αὐτῷ φαγεῖν ;” 


Aéyes αὐτοῖς ὁ 


᾿Ιησοῦς, “᾿Ἐμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμ- 
35 pavros με, καὶ τελειώσω αὐτοῦ τὸ ἔργον. ἰοὐχ ὑμεῖς. λέγετε ὅ ὅτε i Matt. ἐκ 37; 


Ere τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται ; ἰδοὺ, λέγω ὑ 


a Lo. x. 2. 


ὑμῖν, 


ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι 


86 λευκαί εἰσι πρὸς θερισμὸν ἤδη. καὶ ὁ θερίζων μισθὸν λαμβάνει, 

καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον" ἵνα καὶ ὁ σπείρων ὁμοῦ 
87 χαίρῃ καὶ ὁ θερίζων. ἐν γὰρ τούτῳ ὁ "λόγος ἐστὶν ὁ ἀληθινὸς, 
88 ὅτι ἄλλος ἐστὶν 6 σπείρων, καὶ ἄλλος ὁ θερίξων. ἐγὼ ἀπέστειλα 


21. xpocrauehcers. The time is coming, when 
there will be no particular place for worshipping 
God... Or it may mean literally, that sacrifices 
would soon cease to be offered in Judza or 
Samaria. 

22. σωτηρία ἐκ τῶν ᾿Ιονδαίων. This was pro- 
bably expected by the Samaritans. 

25. This is a curious passage, as shewing 
that the Samaritans expected the Messiah. The 
words ὁ λεγόμενος Χριστὸς are an explanation 
of the evangelist. 

27. ἐθαύμαζον, which is the reading of many 
_MSS., is better than ἐθαύμασαν. 

' 29. τας tia See whether. Beza, Hom- 


35. Tt is generally understood from these 
words, that they were spoken four months he- 
fore the passover. Heinsius conjectured that 


the four months, in which were the feasts of 
Easter and Pentecost, were called rerpdunvoy, 
and that our Saviour meant to speak of the 
harvest coming soon. Aristarch. Others think 
that he may have alluded to a proverbial ex- 


‘pression, there being four months between seed- 


time and harvest. See Newcome. If we take 
the expression literally, the time was probably 
November or December. The true reading 
seems to be rerpdunyos. 

36. And the reaper receives his reward, though 
he had not the trouble of sowing; and gathers 
in a crop to everlasting life. 

87. For in this instance the saying is the truth, 
that one soweth and another reapeth. John the 


Baptist and our Saviour had prepared the minds 


of men, and the disciples had Wee to follow it 
up. See Vorstius, De Adagiis N. T. 


190 ΕΥ̓ΑΓΙΈΛΙΟΝ 


ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε' ἄλλοι κεκοπιάκασι, καὶ 
ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε." ᾿Ἐκ δὲ τῆς πόλεως 89 
ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν, διὰ τὸν 
λόγον τῆς γυναικὸς μαρτυρούσης, ““Ὅτι εἶπέ μοι πάντα ὅσα 
ἐποίησα." “ὥς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων 40 
αὐτὸν μεῖναι παρ᾽ αὐτοῖς" καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. καὶ 41 
πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, ᾿ τῇ τε γυναικὶ 42 
ἔλεγον, ““Ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν αὐτοὶ 
γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ 


[Κεφ. 4, 5. 


Mera. δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν, καὶ ἀπῆλθεν εἰς 43 
τὴν Γαλιλαίαν. ἰαὐτὸς γὰρ ὁ Inoots ἐμαρτύρησεν, ὅτι προφήτης 44 
ἐν τῇ ἰδίᾳ πατρίδε τιμὴν οὐκ ἔχει. “Ore οὖν ἦλθεν εἰς τὴν 45 
Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ 
ἐποίησεν ἐν 'Ιεροσολύμοις ἐν τῇ ἑορτῇ" καὶ αὐτοὶ γὰρ ἦλθον εἰς 


Ν xvii. 8. 
τοῦ κόσμου, ὁ Χριστός." 
1 Matt. 
xili. 57; 
Mar. vi. 4; 
La. iv. 34. 
τὴν ἑορτήν. 
m ii 1,11. 


Ὁ Ἦλθεν οὖν ὁ ᾿Ι]ησοῦς πάλιν εἰς τὴν Kava τῆς Γαλιλαίας, 46 
ὅπου ἐποίησε τὸ ὕδωρ οἶνον. καὶ ἦν τις βασιλικὸς, οὗ ὁ υἱὸς 
ἠσθένει ἐν Καπερναούμ. οὗτος ἀκούσας ὅτι ᾿Ιησοῦς ἥκει ἐκ τῆς 47 
᾿Ιουδαίας εἰς τὴν Γαλιλαίαν, ἀπῆλθε πρὸς αὐτὸν, καὶ ἠρώτα 
αὐτὸν ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν: ἤμελλε yap 


51 Cor.i.2%, ἀποθνήσκειν. "εἶπεν οὖν ὁ ᾿Ιησοῦς πρὸς αὐτὸν, “Edy μὴ ση- 48 


μεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε." Ayes πρὸς αὐτὸν 49 
ὁ βασιλικὸς, “Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον 
pov.” Δέγει αὐτῷ ὁ ᾿Ιησοῦς, ““ Πορεύου" ὁ υἱός σου ζῇ." Kai 50 
ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ᾧ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, καὶ 
ἐπορεύετο. ἤδη δὲ αὐτοῦ καταβαίνοντος, οἱ δοῦλοι αὐτοῦ ἀπήν- 51 
τησαν αὐτῷ, καὶ ἀπήγγειλαν λέγοντες, “Ὅτι ὁ παῖς σου ζῇ." 
᾿Επύθετο οὖν παρ᾽ αὐτῶν τὴν ὥραν ἐν ἦ κομψότερον ἔσχε" καὶ 52 
εἶπον αὐτῷ, ““Οτι χθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν 6 πυρε- 
τός. "Ἔγνω οὖν ὁ πατὴρ, ὅτι ἐν ἐκείνῃ τῇ ὥρᾳ, ἐν ἡ εἶπεν 58 
αὐτῷ ὁ ᾿Ιησοῦς, “Ὅτι ὁ υἱός σου ζῇ" καὶ ἐπίστευσεν αὐτὸς 
καὶ ἡ οἰκία αὐτοῦ ὅλη. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν 54 
ὁ ᾿Ι]ησοῦς, ἐλθὼν ἐκ τῆς ᾿Ιουδαίας εἰς τὴν Γαλιλαίαν. 

META ταῦτα ἣν ἑορτὴ τῶν ᾿Ιουδαίων, καὶ ἀνέβη ὁ ᾿Ιησοῦς 5 


48, 44. τῇ ἰδίᾳ πατρίδι must mean Nazareth ; 
and therefore Γαλιλαίαν must mean the country 
of Galilee, exclusive of Nazareth. See iii. 22. 
He afterwards went to Nazareth, Luke iv. 16. 

46. βασιλικὸς is often used by Josephus, and 
always for a person, qui ἐπ famulitio et ministerio 
regis sit. Krebsius. He was probably attached 
to Herod’s court. See Heinsius, A4ristarch. 

47. ἀκούσας. Capernaum was about twenty- 
five miles from Cana. 

52. κομψότερον ἔσχε. So Epictetus, ὅταν 6 
larpds εἰσέρχηται, μὴ φοβεῖσθαι τί εἴπῃ" μὴ δ' dy 
εἴπῃ, Κόμψως ἔχεις, ὑπερχαίρειν. Diss. iii. 10. 


54. Jesus had worked many miracles sub- 
sequent to that at Cana: see iii. 2; iv. 45: 80 
that this perhaps means, This was the second 
time that Jesus worked a miracle upon his coming 
out of Judea into Galilee. 

Cuap. V. 1. ἑορτὴ, a festival, most probably 
not the festival of the er; for this hap- 

ed soon after, (vi. 4.) and is called ἡ οὐ th 
obn probably meant the feast of Purim, which 
was kept about a month before the passover. 
Petavius, Kepler, Hug. For ite being the pass- 
over, see Newcome. | 


Κεφ. 5.) 


ΚΑΤΑ INANNHN. 


191 


2 εἰς Ἱεροσόλυμα. "Ἔστι δὲ ἐν τοῖς ᾿Ιεροσολύμοις ἐπὶ τῇ προ- 
βατικῇ κολυμβήθρα, ἡ ἐπιλεγομένη ᾿Ε ββραϊστὶ Βηθεσδὰ, πέντε 
3 στοὰς ἔχουσα. ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθε- 
νούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος 
4 κίνησιν. ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμ- 
βήθρᾳ, καὶ ἐτάρασσε τὸ ὕδωρ' ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν 
ταραχὴν τοῦ ὕδατος ὑγιὴς ἐγίνετο, ᾧ δήποτε κατείχετο νοσή- 
ὃ ματι. “Hy δέ τις ἄνθρωπος ἐκεῖ τριάκοντα ὀκτὼ ἔτη ἔχων ἐν 
6 τῇ ἀσθενείᾳ. τοῦτον ἰδὼν ὁ ᾿Ιησοῦς κατακείμενον, καὶ γνοὺς ὅτι 
πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, “Θέλεις ὑγιὴς γενέσθαε ;” 


7᾿Απεκρίθη αὐτῷ ὁ 


ἀσθενῶν, “ Κύριε, ᾿ἄνθρωπον οὐκ ἔχω, ἵνα 


ὅταν ταραχθῆ τὸ ὕδωρ, βάλλῃ με εἰς τὴν κολυμβήθραν" ἐν ᾧ 
8 δὲ ὄρχομαι ἐγὼ, ἄλλος πρὸ ἐμοῦ καταβαίνει." ο“ο Λέγει αὐτῷ ὃ © Matt.tz.6; 


. i. 11} 


"Inoods, ““"Ἔγειραι, ἄρον τὸν κράββατόν σου, καὶ περιπάτει." eae 

9 P Καὶ εὐθέως ἐγένετο ὑγιὴς 6 ἄνθρωπος, καὶ ἦρε τὸν κράββατον να 14. 
αὐτοῦ, καὶ περιεπάτει. ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. 

104 "Ἔλεγον οὖν οἱ ᾿Ιουδαῖον τῷ τεθεραπευμένῳ, “ Σάββατόν « Exod. 

11 ἐστιν" οὐκ ἔξεστί σοι ἄραι τὸν κράββατον." ᾿Απεκρίθη αὐτοῖς, Deut. v. 18; 
“Ὃ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν, "Apoy τὸν κράββατόν ᾿Νιοδαϑ 195 


12 σου, καὶ περιπάτει." ᾿Ηρώτησαν οὖν αὐτὸν, “Τίς ἐστιν ὁ 21, te; 


ἄνθρωπος 


xii. 3; 


8 
ὁ εἰπών cot, "Apoy tov κράββατόν cov, καὶ περι- Mar. ii. 14; 


18 πάτει ;” Ὃ δὲ ἰαθεὶς οὐκ ἤδει τίς ἐστιν: ὁ γὰρ ᾿Ιησοῦς ἐξένευ- ~~ * 


14 σεν, ὄχλου ὄντος ἐν τῷ τόπῳ. 


"Mera ταῦτα εὑρίσκει αὐτὸν ὁ = viii. 11; 
᾿Ιησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ, “Ἴδε ὑγιὴς γέγονας" μη- 


Matt. xii. 43. 


15 κέτε ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται." ᾿Απῆλθεν ὁ 
ἄνθρωπος, καὶ ἀνήγγειλε τοῖς ᾿Ιουδαίοις, ὅτι ᾿Ιησοῦς ἐστιν ὁ 


ποιήσας αὐτὸν ὑγιῆ. 


16 Kat διὰ τοῦτο ἐδίωκον τὸν ᾿Ιησοῦν οἱ ᾿Ιουδαῖοι, καὶ ἐζήτουν 


17 αὐτὸν ἀποκτεῖναι, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ. 


ὁ ὁ δὲ ᾿Ιησοῦς ' ἘΠ ΤΣ 
δ bd ᾽ 


ἀπεκρίνατο αὐτοῖς, “‘O πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ et viii. 38; 
18 ἐργάζομαι." Ἢ Διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ ᾿Ιουδαῖοι δὶ πος, 


ἀποκτεῖναι, ὅτε οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ραν 6. 
19 ἴδιον Ereye τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. "ἀπεκρίνατο ot viii. 


2. Ἔστι. It has been thought from this ex- 
pression, that John wrote his Gospel before the 
destruction of Jerusalem. But the pseudo- 
Athanasius say, ἦν κολυμβήθρα καὶ νῦν ἐστιν ; 
and he seems to speak accurately, for he adds, 
πέντε στοὰς εἶχε, νῦν yap περιῃρέθη τὰ πέριξ 
οἰκοδομήματα. vol. ii. p. 70. 

Ibid. προβατικῇ. Arnoldus understands πύλῃ, 
as in Nehem. iii. 1; xii. 89. hes. Crit. Sacr. 
pt. i. p. 375. 

Ibid. Bethesda means either domus miseri- 
cordia, or effusionis. 

Ibid. orods. These were probably rooms at 
the age of the pool, formed by a covering, and 
divided by side walls from each other. 

6. L. de Dieu is inelined to translate ὅτι 


80; 
38. 


πολὺν ἤδη χρόνον ἔχει, that he was old. 

13. ἐξένευσεν, from ἐκνεῖν, enatare, ex malis 
emergere, secedere. Krebsius. Jesus escaped 
without notice, because there was a great crowd. 
L. de Dieu. . 

17. épydtera:. This is probably in allusion 
to God resting from his works on the Sabbath ; 
and Jesus meant to say, Ye think that works 
such as these must not be done on the Sabbath, be- 
cause God rested on the Sabbath: but I tell you, 
that God has never rested to this time from doing 
works of mercy such as these, and I shall persist 
in doing them. 

18. ἴσον. This shews in what sense the 
Jews understood the term, Son of God. 


192 


ς« 5" 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


[Κεφ. 5. 


οὖν ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, “᾿Αμὴν ἀμὴν λέγω ὑμῖν, οὐ 
δύναται 6 vids ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδὲν, ἐὰν μή τι βλέπῃ τὸν 
πατέρα ποιοῦντα: ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς 


= ii. 85. 


ὁμοίως ποιεῖ. "ὁ yap πατὴρ φιλεῖ τὸν υἱὸν, καὶ πάντα δείκνυσιν 20 


αὐτῷ ἃ αὑτὸς ποιεῖ: καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα 
ὑμεῖς θαυμάξητε. ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ 2) 


y iii. 35; 
et xvii. 2; 


ζωοποιεῖ, οὕτω καὶ ὁ vids ods θέλει ζωοποιεῖ. Υοὐδὲ γὰρ ὁ πατὴρ 22 


Matt. αὶ. 27; Κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ" "ἵνα 23 


et xxviii. 18 


: , a Y [δ A “A \ e AS ral 
Act κεῖ ϑι. πάντες τιμῶσι τὸν υἱὸν, καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν 

4 “” > 
© 1Joh.ii.38. τὸν υἱὸν, οὐ τιμᾷ TOY πατέρα τὸν πέμψαντα αὐτόν. * Apuny 24 
® iii. 18; > \ ca νυ e ’ Μ ΄ . 5 ς, 
ot vi. 40,41, ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ 


et viii. 51. 


πέμψαντί με, ὄχει ζωὴν αἰώνιον: καὶ eis κρίσιν οὐκ ἔρχεται, 


b Ἐρ8...1.5; ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. ὃ ᾿Αμὴν ἀμὴν 26 


1 Tim. v. 6; 
Apoc. iii. 1; 
Rom. vi. 4 


λέγω ὑμῖν, ὅτι ἔρχεται ὥρα καὶ viv ἐστιν, ὅτε οἱ νεκροὶ axov- 


Hom. vids σονται τῆς φωνῆς τοῦ υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ξήσον- 
ται. ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ 26 
τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ" καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ 27 

¢ Dan. xii.2; κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστί. “μὴ θαυμάζετε τοῦτο" 28 


1 Cor. xv. 52; 
1 Thess. iv. 
16. 

4 Matt. xxv. 
46. 


© ver. 19; 
et vi. 38. 


ὅτι ἔρχεται wpa, ἐν ἣ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται 
τῆς φωνῆς αὐτοῦ, δ καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, 29 
εἰς ἀνάστασιν ζωῆς" οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν 
κρίσεως. ἐοὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾽ ἐμαυτοῦ οὐδέν. καθὼς 30 
> ’ . ©@ ς »? 4 4 3 A“ Y 
ἀκούω, κρίνω" καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν" ὅτι οὐ ζητῶ τὸ 


θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός. 


f viii. 14. 


‘Edy ἐγὼ μαρτυρῶ περὶ ἐμαντοῦ, ἡ μαρτυρία μου οὐκ ἔστιν 31 


¢ Esa. xlii.1; ἀληθής. EAANOS ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ olda ὅτι ἀληθής 32 


Matt. iii. i7; » ς 
et xvii. 5. 
b i. 19. 


ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 
«Ὁ Ὑμεῖς ἀπεστάλκατε πρὸς ᾿Ιωάννην, καὶ μεμαρτύρηκε τῇ 33 


ἀληθείᾳ: ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, 34 


19. ἐὰν μὴ is to be taken for ἀλλὰ, as in 
Gal. ii. 16, and so is ef μὴ in Matt. xii. 4; 
xxiv. 36. 

20. I have written ἃ αὑτὸς ποιεῖ, The Father 
points out to the Son, and enables him to do, the 
works which he himself does. 

21. There is probably a double allusion here, 
-to dead persons being restored to life, and to 
eternal life being given again to man when it 
was lost. Jesus told the Jews in ver. 20. that 
he was yet to do greater works than those which 
they had seen: é will be a work analogous to 
the greatest of all miracles, raising the dead ; for 
I shall give eternal life to those whom I judge 
worthy of it. 

22. οὐδὲ γάρ. The connexion denoted by the 
particle γὰρ is with θέλει in ver. 2]. For this 
Bist of eternal life will depend upon the Son only : 
since the Father has given him the power of judg- 


25. νεκροί. Those that by sin had lost all 
title to eternal life, ξήσονται, shall be put in the 


way of obtaining eternal life, viz. by listening to 
the preaching of Jesus. 
26. ζωὴν probably means, the power of restor- 
ing eternal life to man: For as the Father has 
the power of again giving to man the eternal life 
which had been lost, in the same manner has He 
enabled His Son to give this eternal life. See i. 4. 


This is merely one instance of what is said 


generally in ver. 19. 

27. ὅτι vids. Because he is not only the Son 
of God, but he has taken upon himself every part 
of the mediatorial office of the Messiah ; and this 
will not be complete till he has judged the world. 

28. Do not wonder at what I have said of giv- 
ing eternal life to man: for the time will come, 
when the dead will actually rise again from their 
graves. Chrysostom and Theophylact connected 
ὅτι υἱὸς ἀνθρώπου ἐστί with μὴ θαυμάζετε. 

$1. This seems to contradict viii. 14. The 
nfeaning is here, My witness of myself will not 
be received as true, though it is really true. 

84. ob λαμβάνω. Lam not anxious to receive 


Κεφ. 5, 6.] KATA INANNHN. 193 


85 ἀλλὰ ταῦτα λέγω iva ὑμεῖς σωθῆτε. ἐκεῖνος ἦν ὁ λύχνος ὁ καιό- 
μενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιασθῆναι πρὸς ὥραν 

86 ἐν τῷ φωτὶ αὐτοῦ. 'éya δὲ é ἔχω τὴν μαρτυρίαν μείξω τοῦ ᾿Ιωάν- |i. 38; 
νου" τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ πατὴρ ἵνα τελειώσω αὐτὰ, αὐτὰ st ee 
τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ pe ἀπ- εἴ ΗΝ 


87 ἐσταλκε' “Kal ὁ πέμψας με πατὴρ, αὐτὸς μεμαρτύρηκε περὶ ι Bao. 
ἐμοῦ. οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ Dent. iv. 13; 


88 ἑωράκατε. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι i yon ye 16; 
89 ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. ' ᾿Ἐρευνᾶτε Li, ne. 65 
τὰς γραφὰς, ὅ ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν, καὶ Ἐκ, ie 
Lu. xvi. 29; 
40 ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ' καὶ οὐ θέλετε ἐλθεῖν Ἔρος ΤῊΝ 
41 πρός με, ἵνα ζωὴν ἔχητε. Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω' Act τὶ 11} 
ut. xviii. 
42 ἀλλ᾽ ἔγνωκα ὑμᾶς, ὅτι τὴν d ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυ- ι5. 
48 τοῖο. ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πτατρός μου, καὶ οὐ λαμ- 
βάνετέ με' ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον 
44 λήψεσθε. Ὁ πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλή- ™ xii. 48: 
» Rom. ii. 29, 
λων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνον Θεοῦ ov 
45 ζητεῖτε; μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα' 
46 ἔστιν ὁ κατηγορῶν ὑμῶν, Μ ὡσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. Ὁ εἶ » Gen. tii. 15; 
γὰρ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί: περὶ γὰρ ἐμοῦ ἐκεῖ- δὶ xix 10° 
47 vos ἔγραψεν. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς Pe xviii 
τοῖς ἐμοῖς ῥήμασι πιστεύσετε ;” 
6 META ταῦτα ἀπῆλθεν ὁ ᾿Ιησοῦς πέραν τῆς θαλάσσης τῆς 
2 Γαλιλαίας τῆς Τιβεριάδος" καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, 
ὅτε ἑώρων αὐτοῦ τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. 
8 ἀνῆλθε δὲ εἰς τὸ ὄρος ὁ Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν 
4 μαθητῶν αὐτοῦ. ° ἦν δὲ é ἐγγὺς τὸ πάσχα ἡ ἑορτὴ τῶν ᾿Ιουδαίων. o Exod. 
5 έπάρας οὖν ὁ ᾿Ιησοῦς τοὺς ὀφθαλμοὺς, καὶ θεασάμενος ὅ ὅτι Tee coi 5; 
πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν, λέγει πρὸς τὸν Φίλιππον, Nem, navi 
6 “Πόθεν ἀγοράσομεν ἄρτους, wa φάγωσιν οὗτοι ;᾽ Τοῦτο δὲ *vi. 1. 
, 9 7 > \ .. Ν » P Matt. 
7 ἔλεγε πειράζων αὐτόν" αὐτὸς γὰρ ἤδει τί ἔμελλε ποιεῖν. ᾿Απ- χιν. 15, 
ἐκρίθη αὐτῷ Φιλιππος, “ Ataxociwy δηναρίων ἄρτοι οὐκ ἀρκοῦσιν πὰ ἀμ 
8 αὐτοῖς, ἵνα ἕκαστος αὐτῶν βραχύ τι AaBy.” Δέγει αὐτῷ εἷς 
τ τῶν μαθητῶν αὐτοῦ, ᾿Ανδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, 
“4 Ἔστι παιδάριον ἕν ὧδε, ὃ ἔ ἔχει πέντε ἄρτους κριθίνους καὶ 1 5 Reg. Wy 
ij δύο ὀψάρια' ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους ;” Εἶπε δὲ “ὃ 
perfect tense. 
Cuap. VI. 1. πέραν. He crossed from 
Capernaum, on the western side of the lake, 


to a place near Bethsaida, on the north-eastern 
side. Tiberias was a town on the southern 


testimony from men: and I only mention this of 
John, because ye think much of i it; and perhaps 
it may lead ἐπ τὸ receive my offer of salvation. 
35. ἠθελ Ye were pleased. 

Ibid. abrod, se. τοῦ λύχνου. John was not 


the Light, τὸ φῶς, i 8. but he was ὁ λύχνος. 

89. 'Epeuvyare might be indicative or impera- 
tive. See Raphel. ad i Wolfius. 

45. μὴ δοκεῖτε. The Syriac version takes 
this interrogatively, and so Palairet. 

Ibid. ἠλπίκατε, ye used fo hope, and still con- 
tinue to hope, which is the proper force of the 


extremity of the lake. 

4. This was the second passover. See ii. 13; 
xi. ὩΣ 

δ. πρὸς τὸν Φίλιππον. Jesus may have ad- 
dressed Philip, because he was of Bethsaida, 
i. 44. and the desert place was near to Beth- 
saida, Luke ix. 10. 


- - καρ Cm me. ὦ. 





ri. 21; 


194 ΕΥ̓ΑΓΓΕΛΙΟΝ [Keg. 6. 


ὁ ᾿Ιησοῦς, “Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν" ἦν δὲ χόρτος 
πολὺς ἐν τῷ τόπῳ. ἀνέπεσον οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡσεὶ 
πεντακισχίλιοι. ἔλαβε δὲ τοὺς ἄρτους ὁ ᾿Ιησοῦς, καὶ εὐχαρισ- 11 
τήσας διέδωκε τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ἀνακειμένοις" 
ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. ὡς δὲ ἐνεπλήσθησαν, 12 
λέγει τοῖς μαθηταῖς αὐτοῦ, “ Συνωγάγετε τὰ περισσεύσαντα 

4 7 ’ 3 ’ 3) “4 φ > 7 
κλάσματα, ἵνα μή τι ἀπόληται.᾽ Συνήγαγον οὖν, καὶ ἐγέμισαν 18 
δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων, 

9 ΄-“-:ὔὄ , e 2 Ν γ0., a 
ἃ ἐπερίσσευσε τοῖς βεβρωκόσιν. ‘oi οὖν ἄνθρωποι ἰδόντες ὃ 14 


᾿Ιησοῦς οὖν γνοὺς 15 


τ π᾿ ἐποίησε σημεῖον ὁ ᾿Ιησοῦς, ἔλεγον, “Ore οὗτός ἐστιν ἀληθῶς 

Lu. vii. 16; « , © 32 #7 ’ \ , »” 

et xxiv.19; Ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. 

Peat xviii Gry μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν, ἵνα ποιήσωσιν 
αὐτὸν βασιλέα, ἀνεχώρησε πάλιν εἰς τὸ ὄρος αὐτὸς μόνος. 

+ Matt. ‘Ds δὲ ὀψία ἐγένετο, κατέβησαν of μαθηταὶ αὐτοῦ ἐπὶ τὴν 16 

Mar. τὶ. 4. θάλασσαν, καὶ ἐμβάντες εἰς τὸ πλοῖον, ἤρχοντο πέραν τῆς θα- 17 
λάσσης εἰς Καπερναούμ. καὶ σκοτία ἤδη ἐγογόνει, καὶ οὐκ ἐλη- 
λύθει πρὸς αὐτοὺς ὁ ᾿Ιησοῦς, ἥ τε θάλασσα ἀνέμου μεγάλου 18 
πνέοντος διηγείρετο. ἐληλακότες οὖν ὡς σταδίους εἰκοσιπέντε ἢ 19 
τριάκοντα, θεωροῦσι τὸν ᾿Ιησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσ- 
σης, καὶ ἐγγὺς τοῦ πλοίου γινόμενον" καὶ ἐφοβήθησαν. ὁ δὲ 20 
λέγει αὐτοῖς, “᾿Εγώ eps μὴ φοβεῖσθε." “HOerov οὖν λαβεῖν 21 
αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως τὸ πλοῖον ἐγένετο ἐπὶ τῆς γῆς 
εἰς ἣν ὑ ὑπῆγον. 

Τῇ ἐπαύριον 6 ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης, ἰδὼν 22 
ὅτε πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἕν ἐκεῖνο εἰς ὃ ἐνέβη- 
σαν οἱ μαθηταὶ αὐτοῦ, καὶ ὅτι οὐ συνεισῆλθε τοῖς μαθηταῖς 
αὐτοῦ ὁ ᾿Ιησοῦς εἰς τὸ πλοιάριον, ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ 
ἀπῆλθον, (ἄλλα δὲ ἦλθε πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ 28 
τόπου ὅπου ἔφαγον τὸν ἄρτον, εὐχαριστήσαντος τοῦ κυρίον' 
ὅτε οὖν εἶδεν ὁ ὄχλος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθη- 24 
ταὶ αὐτοῦ,) ἐνέβησαν καὶ αὐτοὶ εἰς τὰ πλοῖα, καὶ ἦλθον εἰς 

Tae 84; i Καπερναοὺμ, ζητοῦντες τὸν ᾿Ιησοῦν. καὶ εὑρόντες αὐτὸν πέραν 25 
ot iv aes τῆς θαλάσσης, εἶπον αὐτῷ, “Ῥαββὲ, πότε ὧδε γέγονας ; » 

et vii.18; «“πεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς καὶ εἶπεν, “ ᾿Αμὴν, ἀμὴν λέγω ὑμῖν, 26 
eee τι ζητεῖτέ με, οὐχ ὅτι εἴδετε σημεῖα, ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν 
re i; ἄρτων καὶ ἐχορτάσθητε. 'ἐργάξεσθε μὴ τὴν βρῶσιν τὴν ἀπολ- 27 
La. i 43; λυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ 

δ ει 0 17. υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει" τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν 


10. πεντακισχίλιοι, beside women and children. 
Matt. xiv. 21. 
17. els Καπερναούμ. See note at Mark vi. 45. 
' 22. ὁ ὄχλος. These were the multitudes who 
had been fed on the north-eastern side of the 
lake, and some of them probably had not dis- 
ed, but waited for πὸ come down 
m the hill, (15.) where thes supposed him 
to have passed the night. 


24, eis Καπερναούμ. They crossed over in the 
direction of Capernaum, because they though! 
that Jesus might have gone in some of the boats 
from Tiberias, which is on the western side ΟἹ 
the lake to the south of Capernaum. 

27. ἐσφράγισεν. A man affixes his seal, tc 
acknowledge a thing to belgng to him: and sc 
God gave many infallible proofs that Jesus wa: 
sent by him. 


Κεφ. 6.] 


280 Θεός. 
29 μεθα τὰ ἔργα τοῦ Θεοῦ ;” 


KATA INANNHN. 


195 


Eltroyv οὖν πρὸς αὐτὸν, “Τί ποιοῦμεν, ἵνα ἐῤγαζώ- 
υ ᾿Απεκρίθη ὁ Ἰησοῦς καὶ εἶπεν « 1 Job. μι. ᾿ 


᾿ αὐτοῖς, ““ Τοῦτό ἐστὲ τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσητε εἰς ὃν 


80 ἀπέστειλεν ἐκεῖνος. 


81 σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ ; 
τέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστι γεγραμ- 


Εἶπον οὖν αὐτῷ, “Τί οὖν ποιεῖς σὺ - Matt. 


y xii, 88; 

οἱ TaA- et xvi. 1; 
Mar. viii. 113 
Lu. xi. 29; 


82 μένον, ‘“Aptoy ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς dayeiv.’”? Εἶπεν } Cor. i. 22. 


: οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “᾿Αμὴν, ἀμὴν λέγω ὑμῖν, οὐ Μωσῆς δέδω- 
4. A Ν ΝΜ 4 [οὶ > [ον 3 δ ς 4 ¢ 
κεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ᾽ ἀλλ᾽ ὁ πατήρ μου δίδωσιν 


y Exod. 

avi. 4, 14; 
Num. xi. 7; 
Psal. Ixxviii. 


88 ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν. ὁ γὰρ ἄρτος τοῦ a oo 
Θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ, καὶ ζωὴν διδοὺς τῷ 1 Cor. 2. δ. 
84 κόσμῳ." Εἶπον οὖν πρὸς αὐτὸν, “ Κύριε, πάντοτε δὸς ἡ ἡμῖν τὸν 


85 ἄρτον τοῦτον." 
τῆς ζωῆς" ὁ ἐρχόμενος πρός με, 


Εἶπε δὲ αὐτοῖς ὁ ᾿Ιησοῦς, “Ἐγώ εἰμι ὁ ἄρτος «ἰν. 14; 


᾽, οἱ vii. 37; 


οὐ μὴ πεινάσῃ" καὶ ὁ TWLOTEUDY Fea. ly. 1. 


86 εἰς ἐμὲ, οὐ μὴ διψήσῃ πώποτε. GAN εἶπον ὑμῖν, ὅτι καὶ ἑωράκατέ 
87 με καὶ οὐ πιστεύετε. πᾶν ὃ δίδωσί μοι ὁ πατὴρ, πρὸς ἐμὲ ἥξει" 
88 καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω" "ὅτι καταβέβηκα a iv. 84; 


ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ 
89 θέλημα τοῦ πέμψαντός με: brotro δέ ἐστι τὸ θέλημα τοῦ πέμ- 


. et v. 80: 
TO Matt. πανὶ, 
89; Mar. 
xiv, 36; 


ψαντός με πατρὸς, ἵνα πᾶν ὃ δέδωκέ μοι, μὴ ἀπολέσω ἐξ αὐτοῦ, ὧν xxii. 42, 
40 ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡ ἡμέρᾳ. “τοῦτο δέ ἐστι τὸ ει oerere 


θέλημα τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν Kal πισ- 
᾿ τεύων εἰς αὐτὸν, ἔχῃ ξωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ 
᾿Εγόγγυζον οὖν οἱ ᾿Ιουδαῖοι περὶ αὐτοῦ, ὅτι 


4 ἐσχάτῃ ἡμέρᾳ." 


et xviii. 9. 
,. δ iii. 15, 16. 


42 εἶπεν, ““ ᾿Εγώ εἰμε ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ" "5 ὁ καὶ 4 Matt. 


,.. xiii. 55; 


ἔλεγον, “ Οὐχ οὗτός ἐστιν ᾿Ιησοῦς ὁ vids ᾿Ιωσὴφ, οὗ ἡμεῖς Mar. vi. 8; 


οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα ; πῶς οὖν λέγει οὗτος, Ὅτι *™ ** 


48, 


48 ἐκ τοῦ οὐρανοῦ καταβέβηκα ;” ᾿Απεκρίθη οὖν 6 ᾿Ιησοῦς καὶ 
44 εἶπεν αὐτοῖς, “ Mi γογγύξζετε μετ᾽ ἀλλήλων. οὐδεὶς δύναται 
ἐλθεῖν πρός με, ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτὸν, καὶ 


45 ὀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ. "ἔστι γεγραμμένον ἐν 
τοῖς προφήται», ‘ Καὶ ἔσονται πάντες διδακτοὶ τοῦ Θεοῦ. Πᾶς Heb. 


e Eva. liv.18; 
Jer. xxxi. 84; 
will. 10; 
x. 16. 


οὖν ὁ ἀκούσας παρὰ TOU πατρὸς καὶ μαθὼν, ἔ ἔρχεται πρός pe Ἵ 18; 


48 (οὐχ ὅτε τὸν πατέρα Tis ἑώρακεν" 


80, 81. The multitude seem now to have 
thought less of the late miracle than they had 
done before: see ver. 14: they now contrast it 
with the miracle of the manna, which was bread 
Jrom heaven, and fed many thousands for forty 
years. 

82. Jesus replies, that Moses did not really 
ere bread from heaven; but it was now.given 

God in the doctrine preached by his Son. 
hilo Judzeus allegorizes the giving of manna, 
and compares it with the word of God, vol. i. 
p- 120, 121, 484, 499, 566. See Deut. viii. 
8. 


83. The real bread of God is that which comes 


Matt. xi. 27; 


εἰ μὴ ὁ ὧν παρὰ τοῦ Θεοῦ, 5... 99, 


down from heaven. See ver. 50. 
86. ὅτι καὶ éwpdxard pe, that ye have even’ 
seen me, and yet do not believe. 
39. ἵνα πᾶν κι τι Δ. See a similar construc- . 
tion in xvii. 2. Here it means, ἵνα ἐκ πάντων, 
obs δέδωκέ μοι, μὴ ἀπολέσω. 
40. θεωρῶν. Vitringa thinks that allusion is 
intended to the brasen serpent. 
44. ἑλκύσῃ. This is an obscure intimation | 
of the future gift of the Holy Spirit. See ver. 
63, 65. ; 
45, ἐν τοῖς προφήταις. One of the divisions ‘ 
of the scriptures was called The Prophets. 


ο 2 


196 ΕΥ̓ΑΓΓΈΛΙΟΝ [Kep. 6. 
φ es 4 ’ B 5 Ἁ 3 Ἁ ’ὔ ς A ς , 
ε tii. 16,18, οὗτος ἑώρακε τὸν πατέρα. Ξἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ πιστεύων 47 
το is ἐμὲ, ἔχει ξωὴν αἰώνιον. ἀγώ εἰμι ὁ ἄρτος τῆς ζωῆς. “ot πατέ- 48 
oes alee wis ae ? ὙΠ ed tay e+ 49 
xvi.15; ρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον' οὗτός 59 
Num. x. 7; 3 @e e b [οὶ 3 σι \ 3 3 [οἱ 
Peal. xxvii. ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τὶς ἐξ αὐτοῦ 
24 ; 1Cor.x.3; , ‘ 3 θά 1204 23 cm © ya ©? a 3 
Heb. ii. 16, φάγῃ καὶ μὴ ἀποθάνῃ. ‘éyw εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρα- δι 
ies νοῦ καταβάς" ἐάν τις φάγῃ ἐκ τούτον τοῦ ἄρτου, ζήσεται εἰς τὸν 
iil, 13; 9A λ.͵ ον \ ‘ δώσ € 4 bd 2 AN 
αἰῶνα. καὶ ὁ ἄρτος δὲ ὃν ἐγὼ ω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ 
k iii. 9 δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς." Κ᾿ Ἐμάχοντο οὖν πρὸς ἀλ- 52 
λήλους οἱ ᾿Ιουδαῖοι, λέγοντες, “ Πῶς δύναται οὗτος ἡμῖν δοῦναι 
᾽ Oe 3) El @ 3 a ς ? A ec? cy 
τὴν σάρκα φαγεῖν ; πεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “ Apnp, 58 
ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώ- 
εἶν. 11. σπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαντοῖς. '6 54 
τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώ- 
, λῚ 9 4 » A a 59 4 [4 
νιον, καὶ ἐγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ. ἡ γὰρ σάρξ 55 
μου ἀληθῶς ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθῶς ἐστι πόσις. 
ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, 56 
κἀγὼ ἐν αὐτῷ. καθὼς ἀπέστειλέ με ὁ Sav πατὴρ, κἀγὼ ζῶ διὰ 57 
iy A ’ ς ’ > A , ᾽ m,%_/ 
mili.18 τὸν πατέρα' καὶ ὁ τρώγων με, κἀκεῖνος ζήσεται Ov ἐμέ. τὸ οὗτός 58 
ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς" οὐ καθὼς ἔφαγον οἱ 
πατέρες ὑμῶν τὸ μάννα, καὶ ἀπέθανον: ὁ τρώγων τοῦτον τὸν 
ἄρτον, ζήσεται εἰς τὸν αἰῶνα." Ταῦτα εἶπεν ἐν συνωγωγῇ 59 
διδάσκων ἐν Καπερναούμ. 
Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπον, ““ Σ κλη- 60 
pos ἐστιν οὗτος ὁ λόγος" τίς δύναται αὐτοῦ ἀκούειν ;᾽ Εἰδὼς 61 
δὲ ὁ ᾿Ιησοῦς ἐν ἑαυτῷ, ὅτε γογγύζουσι περὶ τούτου οἱ μαθηταὶ 
eii.18; αὐτοῦ, εἶπεν αὐτοῖς, ““ Τοῦτο ὑμᾶς σκανδαλίζει ; "ἐὰν οὖν θεω- 62 
Le ain 81} PATE τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον ; 
ne 95. τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν" τὰ 68 
© 2Cor. iii.6. ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν, πνεῦμά ἐστι καὶ ζωή ἐστιν. PAGAN 64 
Pp ii. 45; ᾽ Ie fC » \ > , ᾽ν ,. Ἢ» A ε 
Pas etoly ἐξ ὑμῶν τινὲς of οὐ πιστεύουσιν. H wee yap ἐξ ἀρχῆς © 
Ἰησοῦς, τίνες εἰσὶν of μὴ πιστεύοντες, καὶ τίς ἐστιν ὁ παραδώ- 
4 τον, 4. σῶν αὐτόν. Kai ἔλεγε, “ Διὰ τοῦτο εἴρηκα ὑμῖν, ὅτι οὐδεὶς 65 


δύναται ἐλθεῖν πρός με, ἐὰν μὴ 7 δεδομένον αὐτῷ ἐκ τοῦ πατρός 


33 


μου. 


53. It does not seem necessary to believe, 
that Jesus here alluded to his future institution 
of the eucharist. See Wolfius, ad l. 

57. διὰ τὸν πατέρα, because the Father lives. 
The full meaning would be, 7 have life in my- 
self, and have to give life, because the Father 
(who dwelleth in me, and I in Him,) hath life in 
Himself, and hath power to give life. 

61—63. The Jews had taken offence at two 
things: 1. that Jesus said he had come down 
from heaven, ver. 42: 2. that he spoke of giv- 
ing his flesh to eat, ver. 52. He now notices 
both these points; the first in ver. 62, the 
second in ver. 63. 

62. If ye see me ascending up into heaven, ye 


Ἔκ τούτον πολλοὶ ἀπῆλθον τῶν μαθητῶν αὐτοῦ εἰς τὰ 66 


may believe that I came down from heaven. 

63. He had said in ver. 51. that he should 
give his flesh for the life of the world: he now 
says, in explanation, that it is not merely λὲς 
flesh, which will enable men to live for ever, 
but the Holy Spirit, which is given to men asa 
consequence of his death. See vii. 39. 

64. See ver. 47. 

65. Διὰ τοῦτο. He alludes to what was said 
in ver. 44, and explains it of the gift of the 
Spirit, as is intimated in ver. 63. 

66. Ἐκ τούτου, not from that time, but there- 
fore. L. de Dieu. 

Ibid. πολλοί. 


a ep says that Mark 
was one of them, vol. i 


.L p. 428. and Luke, ἐδ. 


Κεφ. 6, 7.] ΚΑΤΑ INANNHN. 197 


67 ὀπίσω, καὶ οὐκέτι μετ᾽ αὐτοῦ περιεπάτουν. εἶπεν οὖν ὁ ᾿Ιησοῦς 
68 τοῖς δώδεκα, “ Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν ;” ᾿Απεκρίθη οὖν 
αὐτῷ Σ “ἐμῶν IT Ἱέτρος, “Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα 
69 ζωῆς αἰωνίου ἔχεις" "καὶ ἡμεῖς πεπιστεύκαμεν, καὶ ἐγνώκαμεν * xi. 31; 
70 ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. "᾽Απεκρίθη oe Ἢ 
αὐτοῖς ὁ ᾿Ιησοῦς, “Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ie 


τι ἐξ & ὑμῶν εἷς διάβολός ἐστιν ;” Ἔλεγε δὲ τὸν ᾿Ιούδαν Σίμωνος τα. vi. 18 


I σκαριώτην' οὗτος γὰρ ἤμελλεν αὐτὸν παραδιδόναι, εἷς ὧν ἐκ 


τῶν δώδεκα. 


7 KAI περιεπάτει ὁ ᾿Ϊησοῦς μετὰ ταῦτα ἐν τῇ Γαλιλαίᾳ οὐ 
γὰρ ἤθελεν ἐν τῇ ᾿Ιουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ ᾽Ιου- 
2 δαῖοι ἀποκτεῖναι. ἮΝ δὲ ἐγγὺς ἡ ἑορτὴ τῶν ᾿Ιουδαίων ἡ ' Lev. καὶ! 
ὃ σκηνοπηγία. " εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ, “ Μετά. ὃ Ν ae 
βηθι ἐντεῦθεν, καὶ ὕπαγε εἰς τὴν ᾿Ιουδαίαν, ἵνα καὶ oi ἱ μαθηταὶ siete 


Mar. ini. 81; 


4 σου θεωρήσωσι τὰ ἔργά σου ἃ ποιεῖς" οὐδεὶς γὰρ ἐν κρυπτῷ τί Act. i. 14. 
ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φανέ- 
5 ρωσον σεαυτὸν τῷ κόσμῳ. "Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίσ- " Mar. ili.8t. 


8 τευον εἰς αὐτόν. 


Λέγει οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “ ‘O καιρὸς ὁ 


ἐμὸς οὔπω πάρεστιν ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν 


7 ὅτοιμος. Σοὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς: ἐμὲ δὲ μισεῖ, 


ὅτι Die 19; 
xiv. 17; 


ἐγὼ μαρτυρῶ περὶ αὐτοῦ, ὅτε Ta ἔργα αὐτοῦ πονηρά ἐστιν. δι τ 18. 
8 Υὑμεῖς ἀνάβητε εἰς τὴν ἑορτὴν ταύτην" ἐγὼ οὔπω ἀναβαίνω εἰς ν viii. 20. 
τὴν ἑορτὴν ταύτην, ὅτε ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται.᾽ 
9 Ταῦτα δὲ εὐπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. 
10 ‘Ns δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς 


11 τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ᾽ ὡς ἐν κρυπτῷ. 


:Οὶ οὖν ᾿Ιουδαῖοι " καὶ. 56. 


ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ, καὶ ἔλεγον, “ Ποῦ ἐστιν ἐκεῖνος ;” 
12 "Καὶ γογγυσμὸς πολὺς περὶ αὐτοῦ ἦν ἐν τοῖς ὄχλοις. οἱ fees © ver. 40; 


ἔλεγον, “Gre ἀγαθὸς éotiv.” 


ἄλλοι δὲ ἔλεγον, “Ov 


λλὰ et vi. 14; 
AAG ot ix. 16; 


13 πλανᾷ τὸν ὄχλον." Οὐδεὶς μέντοι παρρησίᾳ ἐλάλει eer ot x. 195 


αὐτοῦ, διὰ τὸν φόβον τῶν ᾿Ιουδαίων. 


Matt. χχὶ 46, 
Lu. vii. 16. 
Ὁ ix, 23; 


14 Ἤδη δὲ THs ἑορτῆς μεσούσης, ἀνέβη ὁ ᾿Ιησοῦς εἰς τὸ ἱερὸν, erat 
15 καὶ ἐδίδασκε. καὶ ἐθαύμαξον οἱ ᾿Ιουδαῖοι λέγοντες, “. Πῶς οὗτος “" ™* 88. 


16 γράμματα οἶδε, μὴ μεμαθηκώς ; ie ᾿Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς « viii. 38; 


καὶ εἶπεν, ““ ἩἩ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμψαν- 


et xii. 49; 
et xiv. 10, 44. 


17 TOS pe’ ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ 


Ῥ. 483. The same is said in the list of the 
seventy waa gi in the works of Hippolytus, 
vol. i, Append. p. 41. 

70. διάβολος is perhaps here taken in its 
literal sense of an accuser. 

Cuap. VII. 2. The feast of tabernacles was 
on the fifteenth day of the seventh month, and 
Tasted seven days. Lev. xxiii. 34. 

5. Not all his brethren: for Jude, the brother 
of James, was probably one of the twelve. See 
Luke vi. 16. 


6. Ὁ καιρὸς, the time of his being put to death. 
He knew that the Jews would try to do this when 
he went to the feast, ver. 1,11, 30. See xiii 1. 

14. τῆς éoprijs. See ver. 2. 

15. ypdupara means learning. 

17. Schomerus understood this verse to mean, 
If aman wish to do the will of God, he will ob- 
serve or satisfy himself concerning any doctrine 
which he may hear, whether it is really of 7 
or no. Theol. Moral. vii. 6. But τῆς Y iba 
perhaps alludes to διδαχὴ in ver. 16. : 


a 


108 


ETAITEAION 


[Κεφ. 7. 


τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἢ ἐγὼ am’ ἐμαντοῦ 


dg. 41. 


λαλῶ. 16 ἀφ᾽ ἑαυτοῦ λαλῶν, τὴν δόξαν τὴν ἰδίαν ξητεῖ: ὁ δὲ 18 


ξητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστι, καὶ 
e Exod.xx.1; ἀδικία ἐν αὐτῷ οὐκ ἔστιν. “οὐ Μωσῆς δέδωκεν ὑμῖν τὸν νόμον, 19 


. θὲ xxiv. 3; 
Act. vii. 58 
fy. 16, 18; 
et x. 39; 
et xi. 58; 


καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον ; ‘rl με ζητεῖτε ἀποκτεῖ- 
ναι; Ε᾽Απεκρίθη ὁ ὄχλος καὶ εἶπε, “Δαιμόνιον ἔχεις" τίς σε 20 
ζητεῖ ἀποκτεῖναι ;᾽ ᾿Απεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, ““Ev 31 
Matt. xii. 14; 7) ? A 
Mar. iii. 6. ὄργον ἐποίησα, καὶ πάντες θαυμάζετε διὰ τοῦτο. 


"Μωσῆς 22 


6 vili. 48,52; δέδωκεν ὑμῖν τὴν περιτομὴν, οὐχ ὅτι ἐκ τοῦ Μωσέως ἐστὶν, 


et x. 20. 
b Gen. 


ἀλλ᾽ ἐκ τῶν πατέρων" καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον. 


τα is, εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ, ἵνα μὴ λυθῇ ὁ 23 
νόμος Μωσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα 


§ Dent. 
16,17; 
Prov. xxiv. 


ἐν σαββάτῳ ; ἱμὴ κρίνετε κατ᾽ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν 34 
κρίνατε." "Ἔλεγον οὖν τινὲς ἐκ τῶν “Ιεροσολυμιτῶν, “ Ov» 25 


3B; Jacl]. οὗτός ἐστιν, ὃν ζητοῦσιν ἀποκτεῖναι ; καὶ ἴδε, παρρησίᾳ λαλεῖ, 2¢ 
καὶ οὐδὲν αὐτῷ λέγουσι. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες, 


᾿ Matt. 


ὅτι οὗτός ἐστιν ἀληθῶς ὁ Χριστός; Ἰἀλλὰ τοῦτον οἵ 47 
n ρ 


Mer. νὶ 8, πόθεν ἐστίν" ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν 


Lu. iv. 22. 
| viii. 26, 43, 
55. 


ἐστίν '"Expakev οὖν ἐν τῷ ἱερῷ διδάσκων ὁ ᾿Ιησοῦς καὶ 28 
λέγων, “ Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμί: καὶ ἀπ᾽ ἐμαντοῦ 


οὐκ ἐλήλυθα, ἀλλ᾽ ἔστιν ἀληθινὸς ὁ πέμψας μὲ, ὃν ὑμεῖς οὐκ 


mx. 15) 
Matt. xi, 27. > 33 
a viii. 20,87; ἀπέστειλεν. 


οἴδατε" "ἐγὼ δὲ οἷδα αὐτὸν, ὅτι παρ᾽ αὐτοῦ εἰμὶ, κἀκεῖνός με 29 
" Ἐζήτουν οὖν αὐτὸν πιάσαι' καὶ οὐδεὶς ἐπ- 80 


Mer. xi. 18; ἔβαλεν ἐπ᾽ αὐτὸν τὴν χεῖρα, ὅτε οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 


᾿ Πολλοὶ δὲ ἐκ τοῦ ὄχλου ἐπίστευσαν εἰς αὐτὸν, καὶ ἔλεγον, 81 
“Ὅτι ὁ Χριστὸς ὅταν ἔλθῃ, μήτι πλείονα σημεῖα τούτων ποιή- 


σει, ὧν οὗτος ἐποίησεν ;” “Hxovcay οἱ Φαρισαῖοι τοῦ ὄχλον 32 
γογγύζοντος περὶ αὐτοῦ ταῦτα' καὶ ἀπέστειλαν οἱ Φαρισαῖοι 


3 a ς » ” ἐν Ὶ ’ x 6 φὰ + \ ¢€ 4 
αὐτοῖς ὁ ᾿Ιησοῦς, ““Ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἰμι, καὶ ὑπάγω 


4 vii.31; πρὸς τὸν πέμψαντά με. “ζητήσετέ με, καὶ οὐχ εὑρήσετε: καὶ 84 


ὅπου εἰμὶ ἐγὼ, ὑμεῖς οὐ δύνασθε ἐλθεῖν.᾽» 


Εἶπον οὖν οἱ ᾿᾽Ἶου- 85 


δαῖοι πρὸς ἑαυτοὺς, “Ποῦ οὗτος μέλλει πορεύεσθαι, ὅτι ἡμεῖς 


person doubt concerning my doctrine, whether it 
be of God, let him do the will of God, and then 
see whether my doctrine is not in accordance with 
that will. 

21. See ver. 16. I have coupled διὰ τοῦτο 
with θαυμάζετε rather than with Μωσῆς, ac- 
cording to Theophylact, H. Stephens, Casaubon, 
Beza, &c. 

22. This seems to prove, that the Sabbath 
was an earlier institution than circumcision, or 
the argument would not be valid: 

23. ὅλον ἄνθρωπον. Circumcision only af- 
fected part of a man: Jesus made him alto- 
gether sound. 

24. κατ᾽ ὄψιν. 


He means to say, do not con- 
demu in me what you approve 


of in Moses: if 


you allow a man to be circumcised on the sabbath, 
because Moses ordered it, but do not allotwo him 
to be healed, when I do it, you judge κατ᾽ ὄψιν, 
according to the person, and not according to 
justice. L. de Dieu. . 

27. πόθεν must mean of what parents, or, of 
what father; for they knew where Christ was 
to be born, ver. 42, and Christ in his answer 
shews who was his father. Raphel. The Jews 
might allude to Isaiah liii. 8. Who shall de- 
clare his generation ? 

83. αὐτοῖς is probably an interpolation. . 

84. εἰμί. H. Stephens, Beza, and Casaubon 
read εἶμι, eo, instead of εἰμὶ, sum. So also 
Theophylact, and the Arabic version. “Owoy 
signifies whither in viii. 21, 22; Matt. viii. 19. 


Κεφ. 7, 8.] 


KATA INANNHN. 


199 


οὐχ εὑρήσομεν αὐτόν ; μὴ εἰς τὴν διασπορὰν τῶν ᾿ΕἙλλήνων 

86 μέλλει “πορεύεσθαι, καὶ διδάσκειν τοὺς “Ελληνας ; τίς ἐστιν 
οὗτος ὁ λόγος ὃν εἶπε, Ζητήσετέ με, καὶ οὐχ εὑρήσετε" καὶ, 
“Ὅπου εἰμὶ ἐγὼ, ὑμεῖς οὐ δύνασθε ἐλθεῖν ;” 


8 "Ἂν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει 
᾿Ιησοῦς, καὶ ἔκραξε λέγων, “Edy τις διψᾷ, ἐρχέσθω πρός pe τ 


e tiv. 14.» 
© ot vi. 88; 


88 καὶ πινέτω" "ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ γραφὴ, ποτα- Αροο. xxii. 


89 μοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 
εἶπε περὶ τοῦ πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες 


tTovro δὲ . Res. xii. 3; 
et xliv. 8. 
t Joel ii. 28; 


εἰς αὐτόν: οὔπω yap ἣν πνεῦμα ἅγιον, ὅτι ὁ ᾿Ιησοῦς οὐδέπω Act. ii. 17. 
40 ἐδοξάσθη. "πολλοὶ οὖν ἐκ τοῦ ὄχλου ἀκούσαντες τὸν λόγον, ui. 31; 


et iv. 48: 


41 ἔλεγον, “ Οὗτός ἐστιν ἀληθῶς ὁ προφήτης." *"Addot ἔλεγον, ot vi. 145 
“Οὗτός ἐστιν ὁ Χριστός." “Addo δὲ ἔλεγον, “ Μὴ γὰρ ἐκ Denti 
42 τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται ; Σοὐχὶ ἡ γραφὴ εἶπεν, ὅτι καὶ. 461 


u. vii. 16. 


ἐκ τοῦ σπέρματος Δαβὶδ, καὶ ἀπὸ Βηθλεὲμ, τῆς κώμης ὅπου - τοι. 52; 


43 ἦν Δαβὶδ, ὁ Χριστὸς ἔρχεταε ;᾽ "Σχίσμα οὖν ἐν τῷ ὄχλῳ ἐγέ- 


44 vero Su αὐτόν. τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτὸν, 


οἱ i. 46. 
y Pea). 


ἀλλ᾽ cxxxii. 11; 
Mich. τ. 2; 


45 οὐδεὶς ἐπέβαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας. ἦλθον οὖν οἱ ὑπηρέται Matt. ii. 8; 


\ \ 3 A 3 a 2 a 
πρὸς Tous ἀρχιερεῖς καὶ Φαρισαίους: καὶ εἶπον αὐτοῖς ἐκεῖνοι, 


Lu. ii. 4; 
1 Sam. xvi, 


46 “ Διατί οὐκ ἠγάγετε αὐτόν ;” ᾿Απεκρίθησαν οἱ ὑπηρέται, “ Ov- 1. 4 ᾿ 

Ἷ 21x. 3 

δέποτε οὕτως ἐλάλησεν ἄνθρωπος, ὡς οὗτος ὁ ἄνθρωπος." οἱ x. 19. 
41 Απεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι, “ Μὴ καὶ ὑμεῖς πεπλά- 


θ . 8 4 9 A 3 ’ > ¢£ 3 > ὸ 
48 νησῦε; 7 Τίς EK Τῶν αρχόντῶν EMTMLOTEVCEV ELS AUTO), 


ἢ ἐκ « xii. 42; 
1 Cor. i. 30; 


49 τῶν Φαρισαίων ; ἀλλ᾽ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων TOV νόμον, et ii. B; 


Act. vi. 7 


50 ἐπικατάρατοί εἰσι." bAéyer Νικόδημος πρὸς αὐτοὺς, ὁ ἐλθὼν “πον 


δι νυκτὸς πρὸς αὐτὸν, εἷς ὧν ἐξ αὐτῶν, “““ Μὴ ὁ νόμος ἡμῶν Kpwet « Exod. 


1 


δ Ν θ 3 ὰ . » , [ ᾽ a ’ ὶ a = , 
TOV av pot OV, €QV μὴ ακουσῇ παρ auTou TT poTepov, Ka γνῳ Τί Lev. xi 15; 


δὲ ποιεῖ ;” Δ᾽ Απεκρίθησαν καὶ εἶπον αὐτῷ, “ Μὴ καὶ σὺ ἐκ 


-_ Deut. i. 17; 
75 οἱ xvii. 4,8; 


Γαλιλαίας el; ἐρεύνησον καὶ ἴδε, ὅτι προφήτης ἐκ τῆς Tans- ¢t xix. 15. 


53 λαίας οὐκ ἐγήγερται." 
8 αὐτοῦ. 


d i, 46; 


Kal ἐπορεύθη ἕκαστος εἰς τὸν οἶκον Esa. ix.1, 2; 


Matt. iv. 15. 


9 [ἸΗΣΟΥ͂Σ δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ᾿Ελαΐων' ὄρθρου δὲ 


35. τὴν διασπορὰν τῶν Ἑλλήνων. i. 6. the 
Jews, who were dispersed in various countries, 
and spoke Greek. They were looked down 
upon by the Jews of Jerusalem. Biscoe, p. 81, 


&c. L. de Dieu, Grotius. Others have under- 
stood it of the Gentiles. Salmasius, Kreb- 
sius. 


37. The eighth day of the feast of tabernacles. 
See L. de Dieu. 

88. There are no words in the Old Testa- 
ment like these. On the last day of the feast 
of tabernacles the Jews used to bring water 
from Siloah, and pour it on the altar, saying, 
With joy shali ye draw water out of the wells of 
salvation, Isaiah xii. 8. See also xliv. 8; lv. 1; 
Iviii. 11; Ezek. xxxvi. 25; Zach. xiv. 8. 
Heinsius understood the passage to mean, He 
that believeth on me as the scripture has com- 


manded, &c. &c. So also Theophylact, Glas- 
sius, Calovius, &c. Perhaps the whole passage 
is to be pointed thus: ἐάν τις διψᾷ, ἐρχέσθω 
πρός με, καὶ πινέτω ὁ πιστεύων εἰς ἐμὲ, καθὼ 
εἶπεν ἡ γραφή. ἸΠοταμοὶ κ. τ. A. ε 
89. οὕπω ἦν, was not yet given tomen. The 
Holy Spirit was to be given when Jesus was 
taken away, but not till then. See xvi.7. The 
meaning of ἐδοξάσθη may be seen in xii. 16. 
40. τὸν λόγον. The reading is probably τῶν 
λόγων. 
48. ἀρχόντων. But see ver. 26. and xii. 42; 
52. It has been shewn, however, that Elijah, 
Elisha, Jonas, Amos, Hosea, and Nahum, were 
of Galilee. See Wolfius. ; 
Cnuap. VIII. 1—11. The eleven first verses 
of this chapter are wanting in several MSS. 
but many more MSS, contain them, and Schols. 


200 


ΕΥ̓ΑΓΓΕΛΙΟΝ 


[Κεφ. 8. 


πάλιν παρεγένετο εἰς τὸ ἱερὸν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς 
αὐτόν" καὶ καθίσας ἐδίδασκεν αὐτούς. ἄγουσι δὲ οἱ γραμματεῖς 8 
καὶ οἱ Φαρισαῖοι πρὸς αὐτὸν γυναῖκα ἐν μοιχείᾳ κατειλημμέ- 
νην, καὶ στήσαντες αὐτὴν ἐν μέσῳ, λέγουσιν αὐτῷ, “ Διδάσ- 4 
ὁ Lev. xx.10; KANE, αὕτη ἡ γυνὴ κατελήφθη ἐπαυτοφώρῳ μοιχευομένη. “ἐν 5 


Deat.xxii. 


- δὲ τῷ νόμῳ Μωσῆς ἡμῖν ἐνετείλατο τὰς τοιαύτας λιθοβολεῖσ- 


θαι: σὺ οὖν τί λέγεις ;᾽᾽ Τοῦτο δὲ ἔλεγον πειράζοντες αὐτὸν, 6 
ἵνα ἔχωσι κατηγορεῖν αὐτοῦ. ὁ δὲ ᾿Ιησοῦς κάτω κύψας τῷ 
δακτύλῳ ἔγραφεν εἰς τὴν γῆν᾽ ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτὸν, 7 
ἀνακύψας εἶπε πρὸς αὐτοὺς, ““Ο ἀναμάρτητος ὑμῶν, πρῶτος 
τὸν λίθον ἐπ᾽ αὐτῇ βαλέτω." Καὶ πάλιν κάτω κύψας ἔγραφεν 8 
εἰς τὴν γῆν. οἱ δὲ ἀκούσαντες, καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχό- 9 
μενοι, ἐξήρχοντο εἷς καθ᾽ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων 
ἕως τῶν ἐσχάτων' καὶ κατελείφθη μόνος ὁ ᾿Ιησοῦς, καὶ ἡ γυνὴ 
ἐν μέσῳ ἑστῶσα. ἀνακύψας δὲ ὁ ᾿Ιησοῦς, καὶ μηδένα θεασά- 10 


μενος πλὴν τῆς γυναικὸς, εἶπεν αὐτῇ, “Ἢ 


A φι 
, ποῦ εἰσιν 


ἐκεῖνοι οἱ κατήγοροί σου ; οὐδείς σε κατέκρινεν ;” Ἢ δὲ εἶπεν, 11 
“ Οὐδεὶς, κύριε. Εἶπε δὲ αὐτῇ ὁ ᾿Ιησοῦς, “ Οὐδὲ ἐγώ σε κατα- 
κρίνω: πορεύου καὶ μηκέτι ἁμάρτανε." 


Fi. 5,9; 
et ix. 5; 
et xii. 46. 


Πάλιν οὖν ὁ ᾿Ιησοῦς αὐτοῖς ἐλάλησε λέγων, “᾿Εγώ εἰμι τὸ 12 
φῶς τοῦ κόσμον: ὁ ἀκολουθῶν ἐμοὶ, οὐ μὴ περιπατήσει ἐν τῇ 
3 7 @ \ eo) A ΄- 

σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς. 


" Εἶπον οὖν αὐτῷ οἱ Φαρι- 13 


σαῖοι, “ Σὺ περὶ σεαυτοῦ μαρτυρεῖς" ἡ μαρτυρία σου οὐκ ἔστιν 


ε Υ. 81. 


ἀληθής. ε᾿ Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, ““ Κἂν ἐγὼ μαρ- 14 


τυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου ὅτι οἶδα 
πόθεν ἦλθον, καὶ ποῦ ὑπάγω" ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχο- 
μαι, καὶ ποῦ ὑπάγω. ὑμεῖς κατὰ τὴν σάρκα κρίνετε' ἐγὼ οὐ 15 
κρίνω ovdéva. καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ κρίσις ἡ ἐμὴ ἀληθής 16 
ἐστιν: ὅτι μόνος οὐκ εἰμὶ, GAN ἐγὼ καὶ ὁ πέμψας με πατήρ. 


. ε a 3 ς ’ 7) 
qs, “ Ποῦ ἐστιν ὁ πατήρ σου; 


δ καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται, ὅτι δύο ἀνθρώπων ἡ 11 
μαρτυρία ἀληθής ἐστιν. ἐγώ εἶμι ὁ μαρτυρῶν περὶ ἐμαντοῦ, καὶ 18 
μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ." Ἔλεγον οὖν αὐτῷ, 19 
? ᾿Απεκρίθη ὁ ᾿Ιησοῦς, “ Οὔτε ἐμὲ 


οἴδατε, οὔτε τὸν πατέρα μου' εἰ ἐμὲ ἤδειτε, καὶ τὸν πατέρα μου 


ἀδοϊάεβ that the passage is undoubtedly au- 
thentic. 

5. λιθοβολεῖσθαι. Stoning is not specified in 
Levit. xx. 10. which only says, that the parties 
shall be put to death. It appears however to be 
alluded to in Ezek. xvi. 38, 40. and stoning is 
mentioned as the punishment for a betrothed 

rson in Deut. xxii. 24. A tradition of the 

ahometans has been quoted to prove, that 
stoning was formerly mentioned in the Penta- 
teuch. See notes to Sale’s Koran, vol. i. p. 55, 
δᾶ. Philo Judzus says of a πόρνη, ὡς λύμη οὖν 
καὶ ζημία καὶ κοινὸν μίασμα καταλευέσθω. vol. ii. 
p- 308. He is not speaking of adultery. 


6. weipdtovres. Some say that they wished 
to accuse him of exciting rebellion, if he deter- 
mined that she ought to be stoned, because the 
Jews had not the power of life and death. But 
Biscoe thinks they only wished to lead him to 
speak in mitigation of the law of Moses, p. 144 
See xviii. 31. 

9. éoréca. The reading is probably οὖσα. 

10. οὐδείς σε κατέκρινεν ; Hath no one exe- 
cuted the sentence upon thee in the way that I 
proposed ἢ , 

15. ob κρίνω οὐδένα. Judico neminem, 1. 6. 
non testor de me ipso. Raphel. See viii. 50. 
where κρίνων is used in the same sense, 


Κεφ. 8.] KATA ΙΩΑΝΝΗΝ. 201 


20 ἤδειτε av.” 'Tavra τὰ ῥήματα ἐλάλησεν ὁ ᾿Ιησοῦς ἐν τῷ yato- 
φυλακίῳ, διδάσκων ἐν τῷ ἱερῷ καὶ οὐδεὶς ἐπίασεν αὐτὸν, ὅτι 
οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 

21 


I vil. 8, 30. 


ΧΕΪπεν οὖν πάλιν αὐτοῖς ὁ ᾿Ιησοῦς, “᾿Εγὼ ὑπάγω, καὶ * τὶ. 34; 


> κ et xii. 33. 


ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε' ὅπου ἐγὼ 
22 ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. "Ἐλεγον οὖν οἱ ᾿Ιουδαῖοι, 

“ Μήτι ἀποκτενεῖ ἑαντὸν, ὅτι λέγει, “Ὅπου ἐγὼ ὑπάγω, ὑμεῖς ov 
28 δύνασθε ἐλθεῖν =” Καὶ εἶπεν αὐτοῖς, “ Ὑμεῖς ἐκ τῶν κάτω 

ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί' ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστὲ, 
94 ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. εἶπον οὖν ὑμῖν, ὅτι ἀποθα- 

νεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν' ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ 
25 εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν." "Ἔλεγον οὖν αὐτῷ, 

“Σὺ τίς εἶ; Kal εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, “ Τὴν ἀρχὴν ὅ, τι 
26 xal λαλῶ ὑμῖν. ἱπολλὰ ὄχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν" GAN 

ὁ πέμψας με ἀληθής ἐστι, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ, ταῦτα 
27 λέγω εἰς τὸν κόσμον." Οὐκ ἔγνωσαν ὅτε τὸν πατέρα αὐτοῖς 
28 ἔλεγεν. Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, ““Οταν ὑψώσητε τὸν 

υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι’ καὶ ἀπ᾽ ἐμαυ- 

τοῦ ποιῶ οὐδὲν, ἀλλὰ καθὼς ἐδίδαξέ με ὁ πατήρ μου, ταῦτα 
29 λαλῶ. καὶ ὁ πέμψας με, μετ᾽ ἐμοῦ ἐστιν οὐκ ἀφῆκέ με μόνον 
80 ὁ πατὴρ, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε." Ταῦτα 
αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν. 

Ἔλεγεν οὖν ὁ ᾿Ιησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ ᾿Ιου- 
δαίους, “᾽Εὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθη- 
82 ταί μου ἐστέ καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευ- 
88 θερώσει ὑμᾶς." ᾿Απεκρίθησαν αὐτῷ, “ Σπέρμα᾿ Αβραάμ ἐσμεν, 

καὶ οὐδενὶ δεδουλεύκαμεν πώποτε: πῶς σὺ λέγεις, Οτι ἐλεύθεροι 
84 γενήσεσθε ;᾽ τ᾿ Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, “᾿Αμὴν ἀμὴν λέγω 

ὑμῖν, ὅτι πᾶς 6 ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας. 
85 ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα" ὁ υἱὸς μένει εἰς 
86 τὸν αἰῶνα. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι 
87 ἔσεσθε. οἶδα ὅτι σπέρμα ᾿Αβραάμ ἐστε: ἀλλὰ ξητεῖτέ με ἀπο- 
88 κτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. ἐγὼ ὃ ἑώρακα παρὰ 
τῷ πατρί μου, λαλῶ" καὶ ὑμεῖς οὖν ὃ ἐωράκατε παρὰ τῷ πατρὶ 
89 ὑμῶν, ποιεῖτε." ᾿Απεκρίθησαν καὶ εἶπον αὐτῷ, ““O πατὴρ 
ἡμῶν ᾿Αβραάμ ἐστι." Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, ““ Ei τέκνα τοῦ 


81 


20. γαζοφυλακίῳ. This was in the court of 


! vii. 28. 


m Rom.vi.16; 
3 Pet. ii. 19. 


ὅτι, and places only a comma after ὑμῖν ; from 
ings to 


the women. See Mark xii. 41. the fact of my speaking to you at all, because 
21. πάλιν. This may be with reference to you do not believe me, J have many thing. 
vii. 38, 34. allege against you. See xii. 48; xv. 22. 


23. This is the reason why they could not 
follow him. 

24. See note at Mark xvi. 16. 

25. Thy ἀρχὴν is used for altogether, at all, 
and for originally, at first. It is used in the 
latter sense in Gen. xiii. 4; xliii. 18, 20; Dan. 
viii. 1. Raphel prefers the former; he reads 


τὴν ἀρχὴν signifying omnino, see Palairet. The 
meaning perhaps is, J am altogether what I have 
before told you that I am. 

85. Compare Heb. iii. 5, 6. 

37. ob χωρεῖ ἐν ὑμῖν, non penetrat in vobis. 
L. de Dieu. 


202 


ETAITEAION 


[ Keg. 8. 


᾿Αβραὰμ tre, τὰ ἔργα τοῦ ᾿Αβραὰμ ἐποιεῖτε ἄν. νῦν δὲ ξητεῖτέ 40 
με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν 
ἤκουσα παρὰ τοῦ Θεοῦ' τοῦτο ᾿Αβραὰμ οὐκ ἐποίησεν. ὑμεῖς 41 


ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν." 


Εἶπον οὖν αὐτῷ, ““ Ἡμεῖς 


ἐκ πορνείας οὐ γεγεννήμεθα' ἕνα πατέρα ἔχομεν, τὸν Θεόν. 
Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “ Ei ὁ Θεὸς πατὴρ ὑμῶν ἦν, ἡγα- 42 
πᾶτε ἂν ἐμέ: ἐγὼ γὰρ ἐκ τοῦ Θεοῦ ἐξῆλθον καὶ ἥκω" οὐδὲ γὰρ 
an’ ἐμαντοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλε. διατί τὴν 48 
λαλιὰν τὴν ἐμὴν οὐ γινώσκετε, ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον 

n 1Joh.iii 8; τὸν ἐμόν ; "ὑμεῖς ἐκ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς ἐπιθυ- 44 


Jade ver. 6, 


μίας Tov πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν 


ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν" ὅτι οὐκ ἔστιν ἀλή- 
θεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ" ὅτι 
7 3 ε Ἁ 3 Ὁ 3 Ἁ Cg \ 3 4 
ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν 45 
ΓῚ ’ἤ , ’ 3 [ “a 9 , € / 

λέγω, οὐ πιστεύετέ μοι. Tis ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας ; 46 
ο 1Joh. iv.6. εἰ δὲ ἀλήθειαν λέγω, διατί ὑμεῖς οὐ πιστεύετέ μοι; “ὁ ὧν ἐκ 47 

τοῦ Θεοῦ τὰ ῥήματα τοῦ Θεοῦ ἀκούει" διὰ τοῦτο ὑμεῖς οὐκ 


P vii. 20; 
et x. 20. 


μαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις ; 


ἀκούετε, OTL ἐκ τοῦ Θευῦ οὐκ ἐστέ.᾽ 


᾿Ιουδαῖοι καὶ εἶπον αὐτῷ, “Ov καλῶς λέγομεν ἡμεῖς, ὅτι Σα- 


Ῥ᾿Απεκρίθησαν οὖν οἱ 48 


.2») 


᾿Απεκρίθη ᾿Ιησοῦς, 49 


“᾿Εγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ 
ὑμεῖς ἀτιμάζετέ με. ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου ἔστιν ὁ 50 
ξητῶν καὶ κρίνων. ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν λόγον τὸν 51 
> \ , ) a) \ , ᾽ \ dA 3) 4 
ἐμὸν τηρήσῃ, θάνατον οὐ μὴ θέωρήσῃ εἰς τὸν αἰῶνα." Εἶπον 52 
a > A e 9 a 6c a ? , - s ΝΜ 
οὖν αὐτῷ οἱ ᾿Ιουδαῖοι, ““ Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. 
᾿Αβραὰμ ἀπέθανε, καὶ οἱ προφῆται, καὶ σὺ λέγεις, ᾿Εάν τις τὸν 
λόγον μον τηρήσῃ, οὐ μὴ γεύσεται θανάτου εἰς τὸν αἰῶνα. μὴ 58 
σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ᾿Αβραὰμ, ὅστις ἀπέθανε ; καὶ 
μ A 9 ἣ A aA 33 4 [4 
οἱ προφῆται ἀπέθανον: τίνα σεαντὸν σὺ ποιεῖς ;᾽ ᾿Απεκρίθη 
“Ιησοῦς, “Edy ἐγὼ δοξάζω ἐμαυτὸν, ἡ δόξα μου οὐδέν ἐστιν" 54 
ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε, ὅτι Θεὸς 
e A b] Φ 4 a 9 " 3 Ἁ A 3 , Ἁ ἘΝ 
ὑμῶν ἐστι, καὶ οὐκ ἐγνώκατε αὐτὸν, ἐγὼ δὲ οἷδα αὐτόν καὶ ἐὰν 55 
” 3 > \ ΝΜ) Ψ e Le ’ 9 3 
εἴπω ὅτι οὐκ olda αὐτὸν, ἔσομαι ὅμοιος ὑμῶν, ψεύστης" ἀλλ, 
οἶδα αὐτὸν, καὶ τὸν λόγον αὐτοῦ τηρῶ. ᾿Αβραὰμ ὁ πατὴρ ὑμῶν 56 


41. ἐκ πορνείας. Origen thinks that the Jews 
meant to reproach Jesus with being born of 
fornication. ad I. 

42. ἐξῆλθον relates to his coming originally 
from God, as being begotten by him: ἥκω to 
his now coming into the world, as sent by him. 
See xvi. 28; xvii. 8. 

43. Beza translates it, Quare locutionem istam 
meam non agnoscitis, quod non potestis audire ser- 
monem meum? L. de Dieu prefers making the 
second part of the verse an answer to the first: 
ἀκούειν is to obry. Compare vii. 17. AaAla is 
discourse, λόγος, doctrine. 

44. The reading is probably ἐκ τοῦ πατρός. 

Ibid. ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. These 


words do not contain the cause, but the proof: 
we may know that the devil did not continue in 
the truth, because there is no truth in him. 
L. de Dieu. 

Ibid. καὶ ὁ πατὴρ αὐτοῦ. sc. ψεύδους. In the 
Syriac there is no ambiguity: the pronoun is 
feminine: he is a liar, and the father of it, i. e. 
oalie. L. de Dieu. 

48. rns. The Samaritans would per- 
haps have said of the Jews, as Jesus had now 
said, that they were not God's people. 

50. ἔστιν ὁ ζητῶν καὶ κρίνων. There is one 
that seeketh my glory, and decideth in my 
favour. See viii. 15. 

54. Most MSS. read Θεὸς ἡμῶν. 


Κεφ. 8, 9.] KATA INANNHN. 208 


ἠγαλλιάσατο iva ἴδῃ τὴν ἡμέραν τὴν ἐμήν' καὶ εἶδε καὶ éydpn.” 
67 Εἶπον οὖν οἱ ᾿Ιουδαῖοι πρὸς αὐτὸν, “ Πεντήκοντα ἔτη οὕπω 
58 ἔχεις, καὶ ᾿Αβραὰμ ἑώρακας ;” Εἶπεν αὐτοῖς 6 Ιησοῦς, “᾿Αμὴν 


9 ἀμὴν λέγω ὑμῖν, πρὶν ᾿Αβραὰμ γενέσθαι, ἐγὼ εἰμί." 


4 Hpay a x. 31. 


οὖν λίθους ἵνα βάλωσιν ἐπ᾽ αὐτόν' ᾿Ιησοῦς δὲ ἐκρύβη, καὶ 


ἐξῆλθεν ἐκ τοῦ ἱεροῦ, διελθὼν διὰ μέσον αὐτῶν" καὶ 


@ 
OUTWS. 


παρῆγεν 


9 ΚΚαὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. καὶ ἠρώ- 
2 τησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες, “ ‘“PaBBi, τίς ἥμαρ- 
8 τεν, οὗτος, ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ ;” ᾿Απεκρίθη 
ὁ ᾿Ιησοῦς, “ Οὔτε οὗτος ἥμαρτεν, οὔτε οἱ γονεῖς αὐτοῦ" ἀλλ᾽ ἵνα 
4 φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. ἐμὲ δεῖ ἐργάζεσθαι τὰ 
ἔργα τοῦ πέμψαντός με, ἕως ἡμέρα ἐστίν' ἔρχεται νὺξ, ὅτε 
δ οὐδεὶς δύναται ἐργάξεσθαι. τὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ she Ἢ 
6 κόσμου. Ταῦτα εἰπὼν, ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ et xii. 85, 46. 
τοῦ πτύσματος, καὶ ἐπέχρισε τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς 
7 τοῦ τυφλοῦ, καὶ εἶπεν αὐτῷ, “"Trraye, νίψαι εἰς τὴν κολυμβή- 
θραν τοῦ Σιλωάμ'᾽" ὃ ἑρμηνεύεται, ἀπεσταλμένος. ἀπῆλθεν 


οὖν καὶ ἐνίψατο, καὶ ἦλθε βλέπων. 


8 Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι 
τυφλὸς ἦν, ἔλεγον, “ Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ mpocat- 
9 τῶν ;᾽ "Ἄλλοι ἔλεγον, “Ὅτι οὗτός ἐστιν" Αλλοι δὲ, “Ὅτι 
10 ὅμοιος αὐτῷ ἐστιν." ᾿Ἑκεῖνος ἔλεγεν, “Ὅτι ἐγώ εἰμι." “Ene- 
11 γον οὖν αὐτῷ, “ Πῶς ἀνεῴχθησάν σου οἱ ὀφθαλμοί ;" ᾿Απεκρίθη 
ἐκεῖνος καὶ εἶπεν, “”AvOparros λεγόμενος ᾿Ιησοῦς πηλὸν ἐποί- 
noe, καὶ ἐπέχρισέ μου τοὺς ὀφθαλμοὺς, καὶ εἶπέ μοι, “Ὕπαγε εἰς 
τὴν κολυμβήθραν τοῦ Σιλωὰμ, καὶ νίψαι. ἀπελθὼν δὲ καὶ 
12 νιψάμενος ἀνέβλεψα." Εἶπον οὖν αὐτῷ, ““ Ποῦ ἐστιν ἐκεῖ- 


13 POS ;᾿ 4έγει, “ Οὐκ οἶδα." 


14 “Ayovow αὐτὸν πρὸς τοὺς Φαρισαίους, τὸν ποτὲ τυφλόν. ἦν 


56. ἠγαλλιάσατο ἵνα ἴδῃ, was greatly anxions 
to see. Beza, Glassius, Elsner, &c. See Matt. 
xiii. 17. 

57. Jortin supposes that the Jews judged 
from our Saviour’s countenance. Remarks, vol. 
it p. 45. So also Amelius, 

58. πρὶν ᾿Αβραὰμ γενέσθαι, before Abraham 
was born. Erasmus, who thinks that a differ- 
ence is intended between Abraham and Christ 
as to the mode of their existence. 

59. ἐκρύβη. He probably concealed himself 
miraculously. 

Cuap. IX. 2. It has been argued from 
this passage, that the Jews believed in a trans- 
migration of souls, or they could not have sup- 
Pe that a man’s own sins could have caused 

im to be born blind. We might, perhaps, 
suppose them to be ignorant whether he was 
born blind or no, and alter the punctuation 
thus: Master, who did sin? this men? (that 


he has been struck blind:] or his parents, that 
he was born blind? Josephus speaks of the 
Pharisees believing a metempsychosis, but it 
was only of the souls of good men. Antiq. xviii. 
1.8; De Bel. Jud. ii. 8.14. The Talmudists, 
however, held the transmigration of the souls 
of all men. See Biscoe, Ὁ. 85, &c. The same 
notion is perhaps alluded to in Matt. xvi. 14. 

8. Οὔτε οὗτος ἥμαρτεν. Neither hath this 
man’s sin, nor that of his parents, been the cause 
of his blindness : but the result of it. will be, that 
the operations of God will be displayed. See note 
at Matt. i. 22. 

8. τυφλός. Most MSS. read xpocalrns. The 
man was no longer sitting and begging, but 
walking about of himself. 

11. ἀνέβλεψα. This verb does not always 
mean to recover sight, but often simply to see: 
here it would be ἐο begin to see. L. de Dieu. 


* xii, 42. 


ὃ viii 14. 


204 - ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 9. 


δὲ σάββατον, ὅτε τὸν πηλὸν ἐποίησεν ὁ ᾿Ιησοῦς, καὶ ἀνέῳξεν 
αὐτοῦ τοὺς ὀφθαλμούς. πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρι- 15 
σαῖοι, πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς, ““ Πηλὸν ἐπέθηκεν 
ἐπὶ τοὺς ὀφθαλμούς μου, καὶ ἐνιψάμην, καὶ βλέπω." "Ἐλεγον 16 
οὖν ἐκ τῶν Φαρισαίων τινὲς, “ Otros ὁ ἄνθρωπος οὐκ ἔστε παρὰ 
τοῦ Θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ." "Ἄλλοι ἔλεγον, “ Πῶς 
δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν ;᾽ Καὶ 
σχίσμα ἦν ἐν αὐτοῖς. “Λέγουσι τῷ τυφλῷ Tad, “ Σὺ τί 17 
λέγεις περὶ αὐτοῦ, ὅτι ἤνοιξέ σον τοὺς ὀφθαλμούς ;” Ὃ δὲ 
εἶπεν, ““Ore προφήτης ἐστίν." Οὐκ ἐπίστευσαν οὖν οἱ ‘Tov- 18 
δαῖοι περὶ αὐτοῦ, ὅτι τυφλὸς ἦν καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώ- 
A Ca) 3 [οὶ [οἱ 3 ’ 3 

νησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος, καὶ ἠρώτησαν 19 

> A , “ene! € τ ες «κα .« oa ’ 
αὐτοὺς, λέγοντες, “ Οὗτος ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε 
ὅτε τυφλὸς ἐγεννήθη ; πῶς οὖν ἄρτι βλέπει ;᾽ ᾿Απεκρίθησαν 20 
αὐτοῖς οἱ γονεῖς αὐτοῦ καὶ εἶπον, ““ Οἴδαμεν ὅτι οὗτός ἐστιν ὁ 
υἱὸς ἡμῶν, καὶ ὅτι τυφλὸς ἐγεννήθη" πῶς δὲ νῦν βλέπει, οὐκ 21 
οἴδαμεν" ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμοὺς, ἡμεῖς οὐκ οἴδαμεν" 

3 " e c »” $A 3 4 2 A \ e A U4 
αὑτὸς ἡλικίαν ἔχει: αὑτὸν ἐρωτήσατε, AUTOS περὶ αὑτοῦ λαλήη- 

ΓΕ) a e a 3 ~ @ 3 a ‘\ 3 

σει. Ταῦτα εἶπον οἱ γονεῖς αὐτοῦ, ὅτι ἐφοβοῦντο τοὺς ᾿Ιου- 22 
δαίους" ἤδη γὰρ συνετέθειντο οἱ ᾿Ιουδαῖοι, ἵνα ἐάν τις αὐτὸν 
ὁμολογήσῃ Χριστὸν, ἀποσυνάγωγος γένηται. διὰ τοῦτο οἱ γο- 28 
vets αὐτοῦ εἶπον, ““Οτι ἡλικίαν ἔχει, αὐτὸν ἐρωτήσατε." ᾿Εφώ- 24 
νησαν οὖν ἐκ δευτέρου τὸν ἄνθρωπον ὃς ἣν τυφλὸς, καὶ εἶπον 
αὐτῷ, ““ Δὸς δόξαν τῷ Θεῷ ἡμεῖς οἴδαμεν ὅτι ὁ ἄνθρωπος οὗτος 
ἁμαρτωλός ἐστιν." ᾿Απεκρίθη οὖν ἐκεῖνος καὶ εἶπεν, “ Ei 30 
ἁμαρτωλός ἐστιν, οὐκ οἶδα' ὃν οἶδα, ὅτε τυφλὸς ὧν ἄρτι βλέ- 
πω." Εἶπον δὲ αὐτῷ πάλιν, “Ti ἐποίησέ σοι; πῶς ἤνοιξέ 26 
σου τοὺς ὀφθαλμούς ;᾽" ᾿Απεκρίθη αὐτοῖς, “Εἶπον ὑμῖν ἤδη, 27 
καὶ οὐκ ἠκούσατε" τί πάλιν θέλετε ἀκούειν ; μὴ καὶ ὑμεῖς θέ- 
λετε αὐτοῦ μαθηταὶ γενέσθαι ;᾽ ᾿Ελοιδόρησαν οὖν αὐτὸν, καὶ 28 
εἶπον, “ Σὺ el μαθητὴς ἐκείνου" ἡμεῖς δὲ τοῦ Μωσέως ἐσμὲν 
μαθηταί. ᾿ἡμεῖς οἴδαμεν ὅτε Maoh λελάληκεν ὁ Θεός" τοῦτον 29 
δὲ οὐκ οἴδαμεν πόθεν ἐστιν." ᾿Απεκρίθη ὁ ἄνθρωπος καὶ εἶπεν 80 
αὖ A ce "E ὰ [4 θ ’ 3 ὅτ e A ᾽ ἔδα 

ὑτοῖς, ν γὰρ τούτῳ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε 


« Prov.zv.39; πόθεν ἐστὶ, καὶ ἀνέῳξέ μον τοὺς ὀφθαλμούς. "οἴδαμεν δὲ ὅτι 31 


et xxviii. 9; 
Eea. i. 15. 


15. The reading is probably πηλὸν ἐπέθηκέ 
μοι ἐπὶ τοὺς ὀφθαλμούς. 
22. ἀποσυν 


ἁμαρτωλῶν ὁ Θεὸς οὐκ ἀκούει' ἀλλ᾽ ἐάν τις θεοσεβὴς ἦ, καὶ 
τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. ἐκ τοῦ αἰῶνος οὐκ ἠκού- 82 
σθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου. εἰ μὴ ἣν 88 
οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν." ᾿Απεκρίθησαν 84 
καὶ εἶπον αὐτῷ, “᾿Εν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ 


80. It is extraordinary that ye should say, that 
ye do not know whence this man is, when he hath 
dyoryos. Eijither deprived of the been able to open my eyes. It is plain, that a 


common advantages of society, or prohibited from man who can do this must be from God. 
entering the synagogues. 


Κεφ. 9, 10.] KATA INANNHN. 205 


85 διδάσκεις ἡμᾶς ;” καὶ ἐξέβαλον αὐτὸν ἔξω. “Hxovoev ὁ ’In- 
σοῦς ὅτι ἐξέβωλον αὐτὸν ἔξω καὶ εὑρὼν αὐτὸν, εἶπεν αὐτῷ, 
86 “ Σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ Θεοῦ ;” ᾿Απεκρίθη ἐκεῖνος καὶ 
87 εἶπε, “ Τίς ἐστι, κύριε, ἵνα πιστεύσω εἰς αὐτόν ;” Εἶπε δὲ αὐτῷ 
ὁ ᾿Ιησοῦς, ““ Kai ἑώρακας αὐτὸν, καὶ ὁ λαλῶν μετὰ σοῦ, ἐκεῖνός 
88 ἐστιν." “O δὲ ἔφη, “ Πιστεύω, κύριε." καὶ προσεκύνησεν αὐτῷ. 
89 x Kai εἶπεν ὁ ᾿Ιησοῦς, “ Εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον 
ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ 
40 γένωνται." Καὶ ἤκουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ ὄντες μετ᾽ 
41 αὐτοῦ, καὶ εἶπον αὐτῷ, ““ Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν ;” ΥΕἶπεν 
αὐτοῖς ὁ ᾿Ιησοῦς, “ Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν' νῦν 
δὲ λέγετε, Ὅτι βλέπομεν' ἡ οὖν ἁμαρτία ὑμῶν μένει. 
"AMEN, ἀμὴν, λόγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας 
εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖ- 
ὃ νος κλέπτης ἐστὶ καὶ λῃστής" ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας, 
8 ποιμήν ἐστι τῶν προβάτων. τούτῳ 6 θυρωρὸς ἀνοίγει, καὶ τὰ 
πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα καλεῖ 
4 κατ᾽ ὄνομα, καὶ ἐξάγει αὐτά. καὶ ὅταν τὰ ἴδια πρόβατα ἐκβάλῃ, 
ἔμπροσθεν αὐτῶν πορεύεται" καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, 
δ ὅτι οἴδασι τὴν φωνὴν αὐτοῦ. ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσωσιν, 
ἀλλὰ φεύξονται ἀπ᾽ αὐτοῦ" ὅτι ρὐκ οἴδασι τῶν ἀλλοτρίων τὴν 
6 φωνήν." Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς" ἐκεῖνοι 
δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. 
7 Εἶπεν οὖν πάλιν αὐτοῖς ὁ ᾿Ιησοῦς, “᾿Αμὴν, ἀμὴν, λέγω ὑμῖν, 
8 ὅτι ἐγώ εἶἰμε ἡ θύρα τῶν προβάτων. πάντες ὅσοι πρὸ ἐμοῦ 
ἦλθον, κλέπται εἰσὶ καὶ λῃσταί: ἀλλ᾽ οὐκ ἤκουσαν αὐτὼν τὰ 
9 πρόβατα. ἐγώ εἰμε ἡ θύρα: δι’ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθή- 
10 σεται, καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει. ὁ 
κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψη καὶ θύσῃ καὶ ἀπολέσῃ; 
11 ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσιν. "᾿Εγώ εἰμι 
ὁ ποιμὴν ὁ καλός" ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν 
12 ὑπὲρ τῶν προβάτων. 6 μισθωτὸς δὲ, καὶ οὐκ ὧν ποιμὴν, οὗ οὐκ 
εἰσὶ τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον, καὶ ἀφίησι 
τὰ πρόβατα, καὶ φεύγει" καὶ ὃ λύκος ἁρπάξει αὐτὰ, καὶ σκορ- 
18 wife, τὰ πρόβατα. ὃ δὲ μισθωτὸς φεύγει, ὅτι μισθωτός ἐστι, 
14 καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. ἐγώ εἰμι ὁ ποιμὴν ὁ 
καλός" καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν, 
16 καθὼς γινώσκει με ὁ πατὴρ, κἀγὼ γινώσκω τὸν πατέρα: καὶ 


10 


x iii. 19; 
οἱ xii. 47. 


y xv. 33. 


86 Esa. xl. 11; 
gech. 

xxxiy. 23; 

et xxxvil. 24, 


36. The reading is probably καὶ τίς ἐστι; 

89. Eis κρίμα. A consequence of my coming 
will be to make a distinction between those who 
see the truth, and those who do not. 

41. If ye had been really blind, and could not 
have seen this miracle, ye would not have been 
guilty in denying it. Elsner, Clarke. 

CHap. X. 6. παροιμίαν is opposed to wap- 
ρησίᾳ in xvi. 25, 29. 


8. This has been supposed to refer to Theudas 
and Judas of Galilee, and such like impostors. 
See Acts v. 36, &c. Whitby. The words πρὸ 
ἐμοῦ are wanting in many MSS. 

14, 15. The members of this sentence, if 
properly disposed, would be as follow: γινώσκω 
τὰ ἐμὰ, καθὼς γινώσκω τὸν πατέρα" καὶ γινώσ- 
κομαι ὑπὸ τῶν ἐμῶν, καθὼς γινώσκει pe ὃ 
πατήρ. - 


206 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 10. 


δ Esech. 
χχχυὶ. 323. 


τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων. " καὶ ἄλλα πρό- 16 
βατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης" κἀκεῖνά με δεῖ 
ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι' καὶ γενήσεται μία 
ποίμνη, εἷς ποιμήν. διὰ τοῦτο ὁ πατήρ με ἀγαπᾷ, ὅτι ἐγὼ 17 
τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν. οὐδεὶς αἴρει 18 
αὐτὴν ἀπ᾽ ἐμοῦ, GAN ἐγὼ τίθημι αὐτὴν ἀπ᾿ ἐμαυτοῦ. ἐξουσίαν 
ὄχω θεῖναι αὐτὴν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. ταύ- 
τὴν τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου." Σ χίσμα οὖν 19 
πάλιν ἐγένετο ἐν τοῖς ᾿Ιουδαίοις διὰ τοὺς λόγους τούτους, 
ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν, “Δαιμόνιον ἔχει καὶ μαίνεται" 20 
τί αὐτοῦ ἀκούετε ;” άλλοι ἔλεγον, “ Ταῦτα τὰ ῥήματα οὐκ 21 
ἔστι δαιμονιζομένου" μὴ δαιμόνιον δύναται τνφλῶν ὀφθαλμοὺς 
ἀνοίγειν ;” 

ς ἘΓΕΝΕΤΟ δὲ τὰ ἐγκαίνια ἐν τοῖς ‘Iepocodvpors, καὶ 22 
χειμὼν ἦν" καὶ περιεπάτει ὁ ᾿Ιησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ 328 
τοῦ Σολομῶντος. ἐκύκλωσαν οὖν αὐτὸν οἱ ᾿Ιουδαῖοι, καὶ ἔλεγον 34 
αὐτῷ, “"Ews πότε τὴν ψυχὴν ἡμῶν αἴρεις ; εἰ σὺ εἶ ὁ Χριστὸς, 
εἰπὲ ἡμῖν παρρησίᾳ." 4’ Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, “ Εἶπον 25 
ὑμῖν, καὶ οὐ πιστεύετε, TA ὄργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ 
πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ" " ἀλλ᾽ ὑμεῖς οὐ πισ- 2% 
τεύετε' οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς εἶπον 
ὑμῖν. τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω 21 
αὐτά" καὶ ἀκυλουθοῦσί μοι, κἀγὼ ξωὴν αἰώνιον δίδωμε αὐτοῖς" 28 
καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ 
ἐκ τῆς χειρός μου. ἴ ὁ πατήρ μου, ὃς δέδωκέ μοι, μείζων πάντων 29 
ἐστί καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός 
exvil.11,32, μον. 8 ἐγὼ καὶ ὁ πατὴρ ὅν ἐσμεν." ὃ ᾿Εβάστασαν οὖν πάλιν 30 
bv. 59. λίθους οἱ ᾿Ιουδαῖοι, ἵνα λιθάσωσιν αὐτόν. ἀπεκρίθη αὐτοῖς ὁ so 

᾿Ιησοῦς, “ Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ πατρός μου’ 
διὰ ποῖον αὐτῶν ἔργον λιθάξετέ με ;” ᾿Απεκρίθησαν αὐτῷ οἱ 38 
Ἰουδαῖοι, λέγοντες, “ Περὶ καλοῦ ἔργον οὐ λιθάζομέν σε, ἀλλὰ 
περὶ βλασφημίας, καὶ ὅτι σὺ, ἄνθρωπος ὧν, ποιεῖς σεαντὸν 
gr anlissxii. Θεόν. | ArrexplOn αὐτοῖς ὁ ᾿Ιησοῦς, “ Οὐκ ἔστι γεγραμμένον 34 
᾿ ἐν τῷ νόμῳ ὑμῶν, “᾿Εγὼ εἶπα, θεοί ἐστε ;’ εἰ ἐκείνους εἶπε 35 
θεοὺς, πρὸς ods ὁ λόγος τοῦ Θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆ- 


b wil. 20; 
et viii. 48, 52. 


e 1 Mac. iv. 
59. 


d ver. 38, 
et νυ. 86. 


e viii. 10. 


f xiv. 28. 


22. τὰ ἐγκαίνια. This feast was instituted 


25. Εἶπον. I have said to you before, that my 
by Judas Maccabeus, when the temple was 


works &c. See v. 36. 


ee from the profanation of Antiochus 
piphanes. 1 Macc. iv. 59; Josephus, Antig. 
xi. 7.7. It continued eight days from the 
twenty-fifth day of the month Casleu, which 
fell about the middle of December. See Wolfius. 
28. For Solomon’s porch see Josephus, Antigq. 
xx. 9.7. A porch, or portico, στοά, was a kind 
of cloister, or covered colonnade enclosing a 
aquare. 
. 24. αἴρεις, do you keep in suspense? Erasmus, 


Beza, Camerarius. 


$3. ποιεῖς σεαυτὸν Θεόν. This shews in what 
sense the Jews understood those words, J and 
the Father are one, ver. 30. and the phrase, Son 
of God: see ver. 36. 

84. νόμῳ is here used for all the scriptures, 
as in xii. 34; xv. 25; Rom. iii. 19. The pas- 
sage is in the Psalms, 

35. This proves, that Jesus is God in a higher 
sense than those, πρὸς οὖς ὁ λόγος τοῦ Θεοῦ 


ἐγένετο 


Κεφ. 10, 11.] 


KATA INANNHN. 


207 


86 vas ἡ γραφὴ, ὃν ὁ πατὴρ ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσμον, 
ὑμεῖς λέγετε, "Ort βλασφημεῖς, ὅτι εἶπον, Υἱὸς τοῦ Θεοῦ εἰμι; 
87 εἶ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μον, μὴ πιστεύετέ μοι" "εἰ δὲ ! xiv. 10,111; 


88 ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε: ἵνα 


οἱ xvii. 21,33. 


a ΄ of 2 2 vv ε \ ae ἢ 2. κα 2) 
γνῶτε καὶ πιστεύσητε, ὅτι ἐν ἐμοὶ ὁ πατὴρ, κἀγὼ ἐν αὐτῷ. 
89 Εζήτουν οὖν πάλιν αὐτὸν πιάσαι' καὶ ἐξῆλθεν ἐκ τῆς χειρὸς 


αὐτῶν. 


4 KAI ἀπῆλθε πάλιν πέραν τοῦ ᾿Ιορδάνου, εἰς τὸν τόπον ὅπου 
41 ἦν ᾿Ιωάννης τὸ πρῶτον βαπτίζων' καὶ ἔμεινεν ἐκεῖ. καὶ πολλοὶ 
ἦλθον πρὸς αὐτὸν, καὶ ἔλεγον, ““Οτι ᾿Ιωάννης μὲν σημεῖον 
ἐποίησεν οὐδέν" πάντα δὲ ὅσα εἶπεν ᾿Ιωάννης περὶ τούτου, 


42 ἀληθῆ ἦν. 
11 


Ka) ἐπίστευσαν πολλοὶ ἐκεῖ εἰς αὐτόν. 
ἮΝ δέ τις ἀσθενῶν Aatapos ἀπὸ Βηθανίας, ἐκ τῆς κώμης 


2 Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. ‘hv δὲ Μαρία ἡ Bae eth 


A 


ἀλείψασα τὸν κύριον μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ Mar. xiv. 8. 
8 τοῖς θριξὶν αὑτῆς, ἧς ὁ ἀδελφὸς Adlapos ἠσθένει. ἀπέστειλαν 
οὖν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι, “ Κύριε, ἴδε, ὃν φιλεῖς 


4 ἀσθενεῖ.᾽» 


᾿Ακούσας δὲ ὁ ᾿Ιησοῦς εἶπεν, “Αὕτη ἡ ἀσθένεια 


οὐκ ἔστι πρὸς θάνατον, ἀλλ᾽ ὑπὲρ τῆς δόξης τοῦ Θεοῦ, ἵνα 
δ δοξασθῇ ὁ υἱὸς τοῦ Θεοῦ δι’ αὐτῆς." ᾿Ηγάπα δὲ 6 ᾿Ιησοῦς 
6 τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. ὡς οὖν 
ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας. 
Ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς, ““"Αγωμεν εἰς τὴν 


8 ᾽Ιουδαίαν πάλιν." 


Λέγουσιν αὐτῷ οἱ μαθηταὶ, “‘PaBBi, νῦν 


ἐζήτουν σε λιθάσαι οἱ ᾿Ιουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ ;” 
9 ᾿Απεκρίθη ὃ ᾿Ιησοῦς, “ Οὐχὶ δώδεκά εἰσιν ὧραι τῆς ἡμέρας ; ἐάν 
τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτε τὸ φῶς τοῦ 
10 κόσμου τούτου βλέπει" ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτὶ, προσ- 


11 κόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ." 


Ταῦτα εἶπε, καὶ μετὰ 


τοῦτο λέγει αὐτοῖς, “ Adlapos ὁ φίλος ἡμῶν κεκοίμηται ἀλλὰ 


12 πορεύομαι ἵνα ἐξυπνίσω αὐτόν." 


18 “ Κύριε, εἰ κεκοίμηται, σωθήσεται." 


Εἶπον οὖν οἱ μαθηταὶ αὐτοῦ, 


Εἰρήκει δὲ ὁ ᾿Ιησοῦς 


περὶ τοῦ θανάτον αὐτοῦ" ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοι- 


:4 μήσεως τοῦ ὕπνου λέγει. τότε οὖν εἶπεν αὐτοῖς 6 ᾿Ιησοῦς παρ- 
15 ρησίᾳ, ““Δάζαρος ἀπέθανε: καὶ χαίρω δι᾽ ὑμᾶς, ἵνα πιστεύσητε, 
16 ὅτε οὐκ ἤμην ἐκεῖ GAN ἄγωμεν πρὸς αὐτόν. Εἶπεν οὖν Θω- 


35. καὶ οὐ δύναται λυθῆναι ἡ γραφή. And 
the scripture cannot be contradicted: i. 6. if the 
scripture calls these persons Gods, and in this 
respect cannot be wrong. 

40. Jesus staid at Bethabara about a month. 
Newcome. 

Crap. XI. 1. Epiphanius has preserved a 
tradition that Lazarus was thirty years old at 
this time, and that he lived thirty years more. 
vol. i. p.652, For the prepositions ἀπὸ and ἐκ, 
see note at i. 45, and also Luke x. 38. 

2. dAclyaca. This anointing is mentioned 


afterwards, xii. 3. and is perhaps anticipated 
here, because it had become so generally 
known, as was predicted in Matt. xxvi. 13. 

9. τὸ φῶς τοῦ κόσμον τούτου, the natural light. 
Jesus meant to say, that Ais time was not yest 
come: (see vii. 6; ix. 4.) 

10. ἐν αὐτῷ. sc. τῷ κόσμῳ: Knatchbull, 
Saubertus, Franckius. Others refer it to the 
man walking in the night. 

16. Θωμᾶς, in Hebrew Ὡς ἢ» from DONN, ge 
mellos parere. : a7. 


ly, 29. 


m vi. 35. 


5 iv. 42; 
et vi. 69; 
Matt. xvi.16. 


o ix. 6. 


ΕΥ̓ΑΓΓΈΛΙΟΝ 


208 . [Κεφ. 11. 


μᾶς, ὁ λεγόμενος Δίδυμος, τοῖς συμμαθηταῖς, “"Αγωμεν καὶ 
ἡμεῖς, ἵνα ἀποθάνωμεν pet αὐτοῦ." 

᾿Ελθὼν οὖν ὁ ᾿]ησοῦς εὗρεν αὐτὸν τέσσαρας ἡμέρας ἤδη 17 
ἔχοντα ἐν τῷ μνημείῳ. ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν ‘Iepocodv- 18 
μων, ὡς ἀπὸ σταδίων δεκαπέντε καὶ πολλοὶ ἐκ τῶν ᾿Ιουδαίων 19 
ἐληλύθεισαν πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν, ἵνα παραμυ- 
θήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ αὐτῶν. ἡ οὖν Μάρθα, ὡς 20 
ἤκουσεν ὅτι ὁ ᾿Ιησοῦς ἔρχεται, ὑπήντησεν αὐτῷ -Mapla δὲ ἐν 
τῷ οἴκῳ ἐκαθέζετο. εἶπεν οὖν ἡ Μάρθα πρὸς τὸν ᾿]ησοῦν, 21 
“ Κύριε, εἰ ἧς ὧδε, ὁ ἀδελφός μου οὐκ dy ἐτεθνήκει. ἀλλὰ καὶ 22 
νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν Θεὸν, δώσει σοι ὁ Θεός. Λέγει 23 
αὐτῇ ὁ ᾿Ιησοῦς, “ ᾿Αναστήσεται 6 ἀδελφός σον." ‘Aéyes αὐτῷ 24 
Μάρθα, “ Οἶδα ὅτι ἀναστήσεται, ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ 
ἡμέρᾳ. Εἶπεν αὐτῇ ὁ ᾿Ιησοῦς, “᾿Εγώ εἰμι ἡ ἀνάστασις καὶ 55 
ἡ ζωή. ὁ πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζήσεται" ™xal πᾶς ὁ 26 
ζῶν καὶ πιστεύων εἰς ἐμὲ, οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. πιστεύ- 
εἰς τοῦτο ;᾽ "Λέγει αὐτῷ, “ Ναὶ, κύριε' ἐγὼ πεπίστευκα, ὅτι 27 
σὺ εἶ ὁ Χριστὸς, 6 vids τοῦ Θεοῦ, ὁ εἰς τὸν κόσμον ἐρχόμενος. 
Καὶ ταῦτα εἰποῦσα, ἀπῆλθε καὶ ἐφώνησε Μαρίαν τὴν ἀδελφὴν 28 
αὐτῆς λάθρα εἰποῦσα, “Ὃ διδάσκαλος πάρεστι καὶ φωνεῖ ce.” 
᾿Εκείνη ὡς ἤκουσεν, ἐγείρεται ταχὺ καὶ ἔρχεται πρὸς αὐτόν. 29 
οὔπω δὲ ἐληλύθει ὁ ᾿Ιησοῦς εἰς τὴν κώμην, ἀλλ᾽ ἣν ἐν τῷ τόπῳ 30 
ὅπου ὑπήντησεν αὐτῷ ἡ Μάρθα. οἱ οὖν ᾿Ιουδαῖοι οἱ ὄντες μετ᾽ 31 
αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτὴν, ἰδόντες τὴν Μα- 
ρίαν ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, λέγον- 
τες, “Ὅτι ὑπάγει εἰς τὸ μνημεῖον, ἵνα κλαύσῃ ἐκεῖ. ‘H οὖν 32 
Μαρία ὡς ἦλθεν ὅπου ἦν ὁ ᾿Ι]ησοῦς, ἰδοῦσα αὐτὸν, ἔπεσεν εἰς 
τοὺς πόδας αὐτοῦ, λέγουσα αὐτῷ, “ Κύριε, εἰ ἧς ὧδε, οὐκ ἂν 
ἀπέθανέ μου ὁ ἀδελφός." ᾿]ησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίου- 38 
σαν, καὶ τοὺς συνελθόντας αὐτῇ ᾿Ιουδαίους κλαίοντας, ἐνεβρι- 
μήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτὸν, καὶ εἶπε, ““ Ποῦ 34 
τεθείκατε αὐτόν ;” Aéyovow αὐτῷ, “ Κύριε, ἔρχον καὶ ide.” 
᾿Εδάκρυσεν ὁ ᾿Ιησοῦς. ἔλεγον οὖν οἱ ᾿Ιουδαῖοι, “Ἴ1δε, πῶς > 
ἐφίλει αὐτόν." “Τινὲς δὲ ἐξ αὐτῶν εἶπον, “ Οὐκ ἠδύνατο οὗτος 37 
ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος 
μὴ ἀποθάνῃ ;” ᾿Ιησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαντῷ, 38 
ἔρχεται εἰς τὸ μνημεῖον. ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπὶ 
αὐτῴ. λέγει ὃ ᾿Ιησοῦς, “”Apatre τὸν λίθον." Λέγει αὐτῷ ἡ 89 


17. τέσσαρας ἡμέρας ἔχοντα. So Arrian, ἤδη 
δὲ τρίτην ἡμέραν αὑτῷ τοῦ πλοῦ ἔχοντι ἐξαγ- 
γέλλεται. vi. 17. 9. 

20. Mary probably staid in the house from 
excessive grief. See xii. 2,3; Luke x. 40—42. 

25. "Eye εἰμι. It is by my death and resur- 
rection, that the power of rising again and living 
for ever is restored to man. 

83. ἐνεβριμήσατο τῷ πνεύματι is said of a 


person who suffers inwardly as much as another 
person who expresses it by outward groans, In 
xiii. 21, we have ἐταράχθῃ τῷ πνεύματι. 

88. ἐπέκειτο is improperly translated, lay upon 
st; for a Jewish tomb was not open at top, but 
it was a chamber with an aperture at the side 
(See note at Mark xvi. 5.) Ἑπέκειτο means, 
was applied to it. 


KATA INANNHAN. 209 


Κεφ. 11.] 


ἀδελφὴ τοῦ τεθνηκότος “Μάρθα, “ Κύριε, ἤδη ὄζει" τεταρταῖος 
40 γάρ ἐστι." Λέγει αὐτῇ ὁ ᾿Ιησοῦς “ Οὐκ εἶπόν σοι, ὅτι ἐὰν 
41 πιστεύσῃς, ὄψει τὴν δόξαν τοῦ Θεοῦ ;” "Hpav οὖν τὸν λίθον, 
οὗ ἣν ὁ τεθνηκὼς κείμενος. ‘O δὲ ᾿Ιησοῦς ἦρε τοὺς ὀφθαλμοὺς 
42 ἄνω, καὶ εἶπε, “ Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μον. ἐγὼ 
δὲ ἤδειν ὅτι πάντοτέ μου ἀκούεις" ἀλλὰ διὰ τὸν ὄχλον τὸν περι- 
48 εστῶτα εἷπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. Καὶ 
ταῦτα εἰπὼν, φωνῇ μεγάλῃ ἐκραύγασε, “ Adlape, δεῦρο ἔξω." 
44 Καὶ ἐξῆλθεν ὁ τεθνηκὼς, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας 
κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς ὃ 
᾿Ιησοῦς, “Δύσατε αὐτὸν, καὶ ἄφετε ὑπάγειν. 
464 Πολλοὶ οὖν ἐκ τῶν ᾿Ιουδαίων οἱ ἐλθόντες πρὸς τὴν Μαρίαν, 
καὶ θεασάμενοι ἃ ἐποίησεν ὁ ᾿Ιησοῦς, ἐπίστευσαν εἰς αὐτόν. 
as τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους, καὶ εἶπον 
41 αὐτοῖς ἃ ἐποίησεν ὁ ᾿Ιησοῦς. Ῥσυνήγαγον οὖν οἱ ἀρχιερεῖς καὶ 
οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον, “ Τί ποιοῦμεν ; ὅτι οὗτος ὁ 
48 ἄνθρωπος πολλὰ σημεῖα ποιεῖ. ἐὰν ἀφῶμεν αὐτὸν οὕτω, πάντες 
πιστεύσουσιν εἰς αὐτόν" καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦ- 
49 σιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 
Καϊάφας, ἀρχιερεὺς ὧν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς, 
60 “ Ὑμεῖς οὐκ οἴδατε οὐδέν" “οὐδὲ διαλογίζεσθε, ὅτε συμφέρει 
ἡμῖν, ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ 
δι ἔθνος ἀπόληται." Τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιε- 
ρεὺς ὧν τοῦ ἐνιαυτοῦ ἐκείνου, προεφήτευσεν ὅτι ἔμελλεν ὁ ᾽Ιη- 
δ) σοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, καὶ οὐχ ὑπὲρ τοῦ ἔθνους 
μόνον, ἀλλ᾽ ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συν- 
68 ayayn εἰς ἕν. ἀπ᾽ ἐκείνης οὖν τῆς ἡμέρας συνεβουλεύσαντο ἵνα 
64 ἀποκτείνωσιν αὐτόν. ᾿Ιησοῦς οὖν οὐκ ἔτι παρρησίᾳ περιεπάτει 
ἐν τοῖς ᾿Ιουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς 
τῆς ἐρήμου, εἰς ᾿Εφραὶμ λεγομένην πόλιν, κἀκεῖ διέτριβε μετὰ 
55 τῶν μαθητῶν αὑτοῦ. ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Iovéaiwy καὶ 
ἀνέβησαν πολλοὶ εἰς Ιεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, 
66 ἵνα ayvicwow ἑαυτούς. ἐξήτουν οὖν τὸν ᾿Ιησοῦν, καὶ ἔλεγον 
μετ᾽ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες, “Τί δοκεῖ ὑμῖν, ὅτι οὐ μὴ 


Ρ Matt. 

xxvi. 8: 

Mar. xiv. 1; 

Lu. xxii. 2. 
Els δέ τις ἐξ αὐτῶν 

q xviii. 14. 


39. τεταρταῖος. He had been buried four 
days, see ver. 17. He may have been dead a 
longer time. 

48. Ῥωμαῖοι. The Romans would have done 
this, if the Jews had set up Jesus for a king. 

49. Καϊάφας. See note at Luke iii. 2. 

51. προεφήτευσεν. It seems from this pas- 
sage, that the gift of prophecy was continued in 
the high priests, though they did not always 
understand their predictions. Caiaphas had 
been inspired to deliver this prophecy, and he 
perhaps thought that it might be fulfilled by 
putting Jesus to death; but he was totally ig- 
norant of the way in which his death would be 
expedient. His words seem to have been caused 


immediately by the remark in ver, 48. and he 
said in reply, If this be so, it is better that Jesus 
should die, than the whole nation be destroyed by 
the Romans. 

52. S. John means to say, that, though Caia- 
phas applied his prophecy to the Jews only, it 
had reference to all mankind. 

54. Jesus staid at Ephraim about a month. 
Newcome. It was two miles from Jerusalem. 

55. This was the third passover which Jesus 
had attended since his baptism. See ii. 183 
vi. 4. 

Ibid. ἀγνίσωσιν. This probably means, that 
they took some vow upon themselves, See 
Acts xxi. 24. : 


ETATTEAION 


210 [Κεφ. 11, 12. 


‘ \ ς ? a 
ἔλθῃ εἰς τὴν ἑορτήν ;” “4εδώκεισαν δὲ καὶ οἱ ἀρχιερεῖς καὶ oi 57 
a a a 3 ’ 
Φαρισαῖοι ἐντολὴν, ἵνα ἐάν τις γνῷ ποῦ ἐστι, μηνύσῃ, ὅπως 
πιάσωσιν αὐτόν. 


= Matt. τΟ OTN ᾿]ησοῦς πρὸ ἕξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς Βη- 12 

Mar. xiv. 8, θανίαν, ὅπου ἣν Λάζαρος ὁ τεθνηκὼς, ὃν ἤγειρεν ἐκ νεκρῶν. 
ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει: ὁ δὲ 2 

.χ.3.,. Λάζαρος εἷς ἦν τῶν συνανακειμένων αὐτῷ: "Ἢ οὖν Μαρία 8 
λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου, ἤλειψε 
τοὺς. πόδας τοῦ ᾿Ιησοῦ, καὶ ἐξέμαξε ταῖς θριξὶν αὐτῆς τοὺς 
πόδας αὐτοῦ" ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. 
λέγει οὖν εἷς ἐς τῶν μαθητῶν αὐτοῦ, ᾿Ιούδας Σίμωνος ᾿Ισκαριώ- 4 
TNS, ὁ μέλλων αὐτὸν παραδιδόναι, “ Διατί τοῦτο τὸ μύρον οὐκ 5 

txin. 399, ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς ; "Εἶπε δὲ 6 
τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ᾽ ὅτι κλέπτης 
ἦν, καὶ τὸ γλωσσόκομον εἶχε, καὶ τὰ βαλλόμενα ἐβάσταζεν. 
εἶπεν οὖν ὁ ᾿Ιησοῦς, ““Ades αὐτήν εἰς τὴν ἡμέραν τοῦ ἐντα- 7 

«Deut. xv, φιασμοῦ μου τετήρηκεν αὐτό. "τοὺς πτωχοὺς γὰρ πάντοτε 8 

ΝΡ, ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε." 

Mer. xiv.7. ὔξηνω οὖν ὄχλος πολὺς ἐκ τῶν ᾿Ιουδαίων ὅτι ἐκεῖ ἐστι καὶ 9 
ἦλθον οὐ διὰ τὸν ᾿]ησοῦν μόνον, ἀλλ᾽ ἵνα καὶ τὸν Adtapor 
ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν. ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς, ἵνα 10 
καὶ τὸν Λάξαρον ἀποκτείνωσιν' ὅτι πολλοὶ Se αὐτὸν ὑπῆγον ιἱ 
τῶν ᾿Ιουδαίων, καὶ ἐπίστευον εἰς τὸν ᾿Ιησοῦν. 

- Matt " Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτὴν, ἀκούσαν- 12 

sag 7, TES ὅτι ἔρχεται ὁ ᾿Ιησοῦς εἰς ‘Iepooddupa, YéXaBov τὰ Bala τῶν 18 

La. χίχ. 86, φοινίκων, καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἔκραζον, “‘N- 

Υ Peal.cxviii. , ᾽ , eo 2 , ἢ ε \ 

25,36. σαννά" εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ὁ βασιλεὺς 


τοῦ ᾿Ισραήλ." ΕΕὑρὼν δὲ ὁ ᾿Ιησοῦς ὀνάριον, ἐκάθισεν ἐπ᾽ αὐτὸ, 14 
. Zach. τ, 9. καθώς ἐστι γεγραμμένον, "" Μὴ φοβοῦ, θύγατερ Σιών' ἰδοὺ, ὁ 15 
βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον dvov.’ Ταῦτα δὲ 16 
οὐκ ἔγνωσαν οἱ μαθηταὶ αὐτοῦ τὸ πρῶτον" GAN ὅτε ἐδοξάσθη ὁ 
᾿Ιησοῦς, τότε ἐμνήσθησαν ὅτι ταῦτα ἣν ἐπ᾽ αὐτῷ γεγραμμένα, 
καὶ ταῦτα ἐποίησαν αὐτῷ. ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὧν μετ᾽ av- 17 
τοῦ, ὅτε τὸν Δάξαρον ἐφώνησεν ἐκ τοῦ μνημείου, καὶ ἤγειρεν 


Cuap. ΧΙ]. 1. πρὸ ἐξ ἡμερῶν τοῦ πάσχα. 9. The multitude probably did not come on 


So in Amos i. 1. πρὸ δύο ἐτῶν τοῦ σεισμοῦ. 
See also 2 Mac. xv. 36. S. John meant Sa- 


turday. 
2. δεῖπνον. It was in the house of Simon 
the leper. Matt. xxvi. 6. He may have been 


the father of Judas Iscariot. See ver. 4. and 


vi. 71. 
8. Aflrpay, from the Latin libram. 
6. é afer. Huetius explains this to be, 


Not. in 
ree vol. iii. p. 490, 491. This is supported 
by Krebsius, Elsner, Deylingius: but opposed 
by Abreschius, p. 535, who interprets βαστάζειν, 
tractare, administrare. 


auferebat, furabatur, as at xx. 15. 


the evening of the arrival of Jesus, but the day 
after, i.e. Sunday. Greswell. 

10. ἐβουλεύσαντο, determined. Grotius, Pa- 
lairet. 

12. Ty éwavpiov. If the remark at ver. 9. is 
correct, this was not Sunday, as is commonly 
supposed, but Monday. 

15. John appears to quote this from memory. 
See note at Matt. xxi. 5. 

16. The disciples did not understand these 
prophecies the first time, i. 6. when their ful- 
filment was first offered to them; but after- 
wards &c. 


Κεφ. 12.] KATA INANNHN. 21} 


18 αὐτὸν ἐκ νεκρῶν' διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι 
19 ἤκουσε τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. οἱ οὖν Φαρισαῖοι 
εἶπον πρὸς ἑαυτοὺς, “ Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν ; ἴδε, ὁ 
κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν. 
80 ὮἮΗ σαν δέ τινες “Ελληνες ἐκ τῶν ἀναβαινόντων, ἵνα προσκυ- 
81 νήσωσιν ἐν τῇ ἑορτῇ" οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ 
Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες, “ Κύριε, 
22 θέλομεν τὸν ᾿Ιησοῦν ἰδεῖν. "Ἔρχεται Φίλιππος καὶ λέγει τῷ 
᾿Ανδρέᾳ καὶ πάλιν ᾿Ανδρέας καὶ Φίλυππος λέγουσι τῷ ᾿Ιησοῦ. 
28 ὁ δὲ ᾿Ιησοῦς ἀπεκρίνατο αὐτοῖς λέγων, “᾿Ελήλυθεν ἡ ὥρα ἵνα 
24 δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. ἀμὴν, ἀμὴν, λέγω ὑμῖν, ἐὰν μὴ ὁ 


κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει" 
25 ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. "ὁ φιλῶν τὴν ψυχὴν * Matt.x.39; 


αὐτοῦ, ἀπολέσει αὐτήν' καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν + 


,. ot Evi. 25; 
Mar. viii. 35; 
Lu. ix. 34; 


26 κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. ὃ ἐὰν ἐμοὶ δια- oe xvii. 38, 
σὰ 9 4 7 \ eo ᾽ ὶ > A 9 A ὶ ε ὃ ’ b i 8: 
κονῇ τις, ἐμοὶ ἀκολουθείτω: καὶ ὅπον εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ dia- " xiv. 8; 


et xvii. 34; 


e@e? NX ») aA ‘ 4 A 4 9 " 
KOVOS ὁ ἐμὸς ἔσται" καὶ ἐὰν Tis ἐμοὶ διακονῇ, τιμήσει αὐτὸν 6 1 Thess. iv. 


πατήρ. 


2 “Νῦν ἡ ψυχή μου τετάρακται καὶ τί εἴπω ; πάτερ, σῶσόν 

με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν 
28 ταύτην. πάτερ, δόξασόν σου τὸ ὄνομα." ἮΗλθεν οὖν φωνὴ ἐκ 
29 τοῦ οὐρανοῦ, “ Kai ἐδόξασα, καὶ πάλιν δοξάσω." ‘O οὖν ὄχλος 


e @ 


ὁ ἑστὼς Kal ἀκούσας ἔλεγε βροντὴν γεγονέναι. ἄλλοι ἔλεγον, 


e xvi. J1. 


80 “"Αγγελος αὐτῷ λελάληκεν." ᾿Απεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν, a si. 14. 
81 “Οὐ dv ἐμὲ αὕτη ἡ φωνὴ γέγονεν, ἀλλὰ δι᾿ ὑμᾶς. “νῦν κρίσις "3 Sem. 


vii. 18 


ἐστὶ τοῦ κόσμου τούτου’ νῦν ὁ ἄρχων τοῦ κόσμον τούτου ExBAN- Peal. Ixxzix. 


82 θήσεται ἔξω" “ κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω ει εχ 4; 


83 πρὸς ἐμαυτόν.᾽" 


Esa. ix. 6,7; 


Τοῦτο δὲ ἔλεγε, σημαίνων ποίῳ θανάτῳ ἤμελ- pens, 


34 Nev ἀποθνήσκειν. δ᾿ Απεκρίθη αὐτῷ ὁ ὄχλος, “ Ἡμεῖς ἠκούσα- ***vil. 35; 


Dan. ii. 44; 


μεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα" καὶ πῶς οἱ vii. 14,37. 


20. Ἕλληνες. See note at vii. 35. 

22. Philip and Andrew were natives of the 
same city: (see i. 45.) it is probable therefore 
that these foreigners lived near that country. 

23. dwexplvaro. Philip and Andrew asked 
him, whether be would allow these foreigners 
to see him: and he answered, The time is com- 
ing, when all persons will desire to see me: but 
it will not be till after my death. 

25. Having mentioned his own death, he 
takes the opportunity of preparing his disciples 
for similar sufferings. 

27. τί εἴπω; Irenweus adds, οὐκ οἶδα. i. 8. 2. 

Ibid. ἀλλά. Athanasius reads "AS§d. p. 1196. 

28. δόξασον. These are words of resignation : 
Cause thy name to be glorified in any manner that 
seemeth good to thee. 

Ibid. Kal ἐδόξασα. I have caused my name 
to be glorified by my former dispensations, and 
ve 1 shall do so again by thy death. See xiii. 

1. 


80. δι᾽ ἐμέ, To afford me any conviction or 
satisfaction. 

31. κρίσις seems very like our English word 
crisis. Now is the critical time, which will de- 
cide whether the prince of this world will prevail 
or no. 

Ibid. ἄρχων. See xiv. 80; xvi. 11; 2 Cor. 
iv. 4; Eph. ii. 2. 

82. This is a prediction of the conversion of 
the world to Christianity, which would neces- 
sarily cause the power of Satan to end. 

84, νόμου. See note at x. 34. 

Ibid. If we compare this with ver. 82, it 
seems plain that the Jews knew that Jesus 
called himself the Son of Man, and that they 
understood the Son of Man to mean Christ. 
(See note at Matt. viii. 20.) They now ask, 
what Jesus meant by calling himself the Son 
of Man, if he was not the Messiah; and they 
thought that he could not be the Messiah, be- 
cause he spoke of his being taken away 


P2 


212 


ETATTEAION 


[Κεφ. 12, 13. 


σὺ λέγεις, "Ore δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου ; τίς ἐστιν 


φ ς eX σ΄“ > [4 
οὗτος ὁ υἱὸς τοῦ ἀνθρώπου ; 


> {Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, 85 


ce ™ Ἁ ’ Ἧ “ > ¢ “A 5 A 4 
Ett μικρὸν χρόνον τὸ φῶς μεθ ὑμῶν ἐστι. περιπατεῖτε ἕως 
N a“ ‘ a a 
τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ" Kai ὁ περιπατῶν 
ἐν τῇ σκοτίᾳ οὐκ olde ποῦ ὑπάγει. ἕως τὸ φῶς ἔχετε, πιστεύετε 86 


εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. 


Ταῦτα ἐλάλησεν ὁ ᾿᾽]η- 


A \ 2 4 UA > 9 3 ἴω 
cous, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽ αὐτῶν. 
Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν, οὐκ 81 
ε Esa. liti.1; ἐπίστευον εἰς αὐτόν" Siva 6 λόγος Ἡσαΐου τοῦ προφήτου πλη- 88 
Σ. 


Rom. x. 16. 


ρωθῇ, ὃν εἶπε, ‘ Κύριε, tis ἐπίστευσε τῇ axon ἡμῶν ; καὶ ὁ 


βραχίων Κυρίου τίνι ἀπεκαλύφθη ;’? Διὰ τοῦτο οὐκ ἠδύναντο 89 
b Ess. vi.9; πιστεύειν, ὅτι πάλεν εἶπεν ᾿ΗἩ σαΐας, “" Τετύφλωκεν αὐτῶν τοὺς 40 


Matt. xiii.14; 


Mar. iv.12; ὀφθαλμοὺς, καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν' ἵνα μὴ ἴδωσι 


Lu. viii. 10; 
Act. xxviii. 
26; Rom. 


ἰάσωμαι αὐτούς." 
xi. 8. μ i 


τοῖς ὀφθαλμοῖς, καὶ vonowot TH καρδίᾳ, καὶ ἐπιστραφῶσι, καὶ 
Ταῦτα εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν 41 


> a“ 9 14 4 > a“ 4 ’ α» A > 0 
αὐτοῦ, καὶ ἐλάλησε περὶ αὐτοῦ' ὅμως μέντοι καὶ ἐκ τῶν ἄρχον- 42 
των πολλοὶ ἐπίστευσαν εἰς αὐτόν' ἀλλὰ διὰ τοὺς Φαρισαίους 


iy. 44. 


οὖὔχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. ἰἠγάπησαν 48 


γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ Θεοῦ. 


& 1 Pet.i. 21. 


κ᾿ Ιησοῦς δὲ ἔκραξε καὶ εἶπεν, “‘O πιστεύων eis ἐμὲ, ov 44 


πιστεύει εἰς ἐμὲ, ἀλλ᾽ εἰς τὸν πέμψαντά με" καὶ ὁ θεωρῶν ἐμὲ, 45 


li.v. 9; 
et iri. 19; 
et viii. 12; 
et ix. 5. 


m iii. 17; 


θεωρεῖ τὸν πέμψαντά με. ᾿ἐγὼ φῶς eis τὸν κόσμον ἐλήλνθα, 46 
ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ, ἐν τῇ σκοτίᾳ μὴ μείνῃ. τὰ καὶ ἐάν 47 
τις μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ πιστεύσῃ, ἐγὼ οὐ κρίνω 


+] 
Mar. xvi. 16. αὐτόν" ov γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ᾽ ἵνα σώσω τὸν 
κόσμον. ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου, ἔχει 48 
\ , > 4 ε Ld ν 4 b a” aA 9 N 
τὸν κρίνοντα αὐτόν' ὃ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν 


= xiv. 10. 


ἐν τῇ ἐσχάτῃ ἡμέρᾳ. "ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα" ἀλλ᾽ ὁ 48 


πέμψας με πατὴρ, αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω καὶ τί 
λαλήσω" καὶ olda ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν 50 


xxvi. 1; 
Mar. xiv. 1; 


λαλῶ ἐγὼ, καθὼς εἴρηκέ μοι 6 πατὴρ, οὕτω Nadw.” 
ΠΡΟ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ ᾿Ιησοῦς ὅτι ἐλήλυ- 18 


3 3 a ec σ᾽ OG “Ὁ Le) ’» ’ Ν N 
La. xxii. 1. θεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πα- 


85. Instead of answering their question, he 
tells them, that only a short time remained for 
them to find out who he really was. 

86. viol φωτός. See note at 2 Thess. ii. 3. 

Ibid. ἐκρύβη. He went to Bethany. Matt. 
xxi. 17. 

89. οὐκ ἠδύναντο, i. 6. they could not believe 
on account of their obstinate prejudice. See 
viii. 43; xiv. 17. 

40. John appears to quote from memory. 
The quotation at Matt. xiii. 14, is almost word 
for word from the LXX, so that λαὸς οὗτος ap- 
pears to be the nominative to τετύφλωκεον and 
πεπώρωκεν. 

. 41. αὐτοῦ, i. 6. of Christ. John therefore 
thought that Isaiah saw the glory of Christ: 


but Isaiah says that he saw the Lord of hosts, 
vi. 1. 3. Again in Acts xxviii. 25. S. Paul 
says that the Holy Ghost spake to Isaiah in this 
lace. It appears therefore that Christ and the 
oly Ghost are identified with the Lord of 
hosts. Athanasius observes this, p. 878, 976. 

47. See note at Mark xvi. 16. 

48. ὁ λόγος. The doctrine. This was, that 
a person must believe in Christ, or he cannot 
be saved. 

50. And I know that this doctrine, which he 
has commanded me to preach, will give eternal 
life to those that embrace it. 

Cuap. XIII. 1. εἰς τέλος. 
Luke xviii. 5. 


See note at 


Κεφ. 13.]} 


KATA INANNHN. 


2138. 


τέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπη- 
2 σεν αὐτούς. καὶ δείπνου γενομένου, τοῦ διαβόλου ἤδη βεβλη- 
κότος εἰς τὴν καρδίαν ᾿Ιούδα Σίμωνος ᾿Ισκαριώτου, ἵνα αὐτὸν 
8 παραδῷ, Peidas ὁ ᾿Ιησοῦς, ὅτε πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς P ii. 85: 


et xvii. 2; 


τὰς χεῖρας, Kai ὅτι ἀπὸ Θεοῦ ἐξῆλθε καὶ πρὸς τὸν Θεὸν ὑπάγει, Matt. xxviii 
4 ἐγείρεται ἐκ τοῦ δείπνου, καὶ τίθησι τὰ ἱμάτια, καὶ λαβὼν 13: 
5 λέντιον, διέξωσεν ἑαυτόν' εἶτα βάλλει ὕδωρ εἰς τὸν νυπτῆρα, καὶ 

ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τᾷ 
6 λεντίῳ ᾧ ἦν διεζωσμένος. ἔρχεται οὖν πρὸς Σίμωνα Πέτρον" 


καὶ λέγει αὐτῷ ἐκεῖνος, ““ Κύριε, σύ μου νίπτεις τοὺς πό 


.3 
3 


7 ArrexpiOn ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, “““Ὃ ἐγὼ ποιῶ, σὺ οὐκ oldas 
8 ἄρτι, γνώσῃ δὲ μετὰ ταῦτα." Δέγει αὐτῷ Πέτρος, “ Οὐ μὴ 


vinrns τοὺς πόδας μου εἰς τὸν αἰῶνα." 


᾿Απεκρίθη αὐτῷ 6 


9 ᾽᾿Ιησοῦς, ““᾿Εὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ." Δέγει 
αὐτῷ Σίμων Πέτρος, “ Κύριε, μὴ τοὺς πόδας μου μόνον, ἀλλὰ 

10 καὶ τὰς χεῖρας καὶ τὴν κεφαλήν." “Λέγει αὐτῷ ὁ ᾿Ιησοῦς, « κν. 8. 
“Ὃ λελουμένος οὐ χρείαν ἔχει ἢ τοὺς πόδας νέψασθαι, ἀλλ᾽ 
ἔστι καθαρὸς ὅλος" καὶ ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες. 

ιι Ἤιδει γὰρ τὸν παραδιδόντα αὐτόν' διὰ τοῦτο εἶπεν, “ Οὐχὶ 


πάντες καθαροί éore.”’ 


12 “Ore οὖν ἔνιψε τοὺς πόδας αὐτῶν, καὶ ἔλαβε τὰ ἱμάτια 
αὐτοῦ, ἀναπεσὼν πάλιν, εἶπεν αὐτοῖς, “ Γινώσκετε τί πεποίηκα 
18 ὑμῖν ; τὑμεῖς φωνεῖτέ pe, .ὋὋ διδάσκαλος, καὶ ὁ κύριος" καὶ * Matt. xxiii. 


8,10; 


14 καλῶς λέγετε, εἰμὶ γάρ. εἰ οὖν ἐγὼ Evia ὑμῶν τοὺς πόδας, 1 Cor. vii. 6. 
ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπ- 

15 τειν τοὺς πόδας. ὑπόδευγμα γὰρ ἔδωκα ὑμῖν, ἵνα καθὼς 
> A ¢ a e ” “ δ, \ 3 \ , e aA 

16 ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε. "ἀμὴν, ἀμὴν, λόγω ὑμῖν, « xv. 20: 


Matt. x. 24; 


οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος Lu. vi. 40. 
11 μείξων τοῦ πέμψαντος αὐτόν. εἰ ταῦτα οἴδατε, μακάριοί ἐστε 
18 ἐὰν ποιῆτε αὐτά. οὐ περὶ πάντων ὑμῶν λέγω" ἐγὼ olda ods 
ἐξελεξάμην: ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ, ‘''O τρώγων μετ᾽ * Psal. xli.9. 


19 ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ᾽ ἐμὲ τὴν πτέρναν αὐτοῦ. 


An’ ἄρτι 


λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα ὅταν γένηται, πιστεύσητε ὅτι 
20 ἐγώ εἰμι. ὑἀμὴν, ἀμὴν, λέγω ὑμῖν, ‘O λαμβάνων ἐάν τινα « Matt.x40. 


2. δείπνου yevoudvov. When the supper had 
taken place: not when it was over; for it 
was resumed afterwards: see ver. 12. The 
same is implied in ἐγείρεται ἐκ τοῦ δείπνου, 
in ver. 4. 

4. τὰ ἱμάτια, probably not all his clothes, but 
the pallium and stola: the tunica may have re- 
mained. See xxi. 7; Matt. v.40; Mark xiv. 
52. Τὰ ἱμάτια is used for an outer garment, or 
cloak, in Mark xv. 20. 

10. Peter had asked Jesus to wash his hands 
and his head as well as his feet: Jesus tells him 
that it was not his intention to wash their whole 


body, but only their feet, for this was the only 
part which required washing: He that has bathed 
himself has no need of washing himself again, ex- 
cept his feet. He wished Peter to understand, 
that he did not do this merely as an ordinary 
washing, but to give them a lesson of hu- 
mility. 

11. τὸν παραδιδόντα αὐτόν. Him that was 
betraying him, i. e. seeking or meditating to 
betray him. 

18. Ὁ τρώγων x. τι A. In the LXX, ὁ 
ἐσθίων ἄρτους μον ἐμεγάλυνεν ἐπ’ ἐμὲ πτερ- 
νισμόν. 


ΕΥ̓ΑΓΓΈΛΙΟΝ (Keg. 13, 14. 


214 


πέμψω, ἐμὲ λαμβάνει" ὁ δὲ ἐμὲ λαμβάνων, λαμβάνει tov πέμ- 

ψαντά pe.” 
= Mott. *Taira εἰπὼν ὁ ᾿Ιησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύ- 21 
Mar.xiv' 18; pnoe καὶ εἶπεν, “᾿Αμὴν, ἀμὴν, λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν 
pa Atl oe poet pe.” ἜἌἜἜβλεπον οὖν εἰς ἀλλήλους οἱ μαθηταὶ, ἀπο- 22 
ρούμενοι περὶ τίνος λέγει. Υἣν δὲ ἀνακείμενος εἷς τῶν μαθητῶν 28 
αὐτοῦ ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ, ὃν ἠγάπα ὁ ᾿Ιησούς" νεύει οὖν 24 
τούτῳ Σίμων Πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει. ἐπιπε- 25 
σὼν δὲ ἐκεῖνος ἐπὶ τὸ στῆθος τοῦ ᾿Ιησοῦ, λέγει αὐτῷ, “ Κύριε, 
τίς ἐστιν ;᾽ ᾿Αποκρίνεται ὁ ᾿Ιησοῦς, ““᾿Εκεῖνός ἐστιν, ᾧ ἐγὼ 26 
βάψας τὸ ψωμίον ἐπιδώσω." Καὶ ἐμβάψας τὸ yopiov, δίδω- 
σιν ᾿Ιούδᾳ Σίμωνος ᾿Ισκαριώτῃ. καὶ μετὰ τὸ ψωμίον, τότε 27 

x A > a @ lal @ 4 fel e 3 lo 
εἰσῆλθεν eis ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ ὃ [Ιησοῦς, 
“QO ποιεῖς, ποίησον τάχιον." Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνα- 28 
\ » a ς \ a 5 ) 3 \ \ 

κειμένων πρὸς τί εἶπεν αὐτῷ. "τινὲς yap ἐδόκουν, ἐπεὶ TO γλωσ- 29 
σόκομον εἶχεν ὁ ᾿Ιούδας, ὅτι λέγει αὐτῷ ὁ ᾿Ιησοῦς, “᾿Αγόρασον 
φ ? \ ς 43d OK a ~ \ a 
ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν᾽" ἢ τοῖς πτωχοῖς wa τὶ δῷ͵ 
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος, εὐθέως ἐξῆλθεν. ἦν δὲ νὺξ, ὅτε 80 
οὖν ἐξῆλθε. 

Λέγει ὁ ᾿Ιησοῦς, “ Νῦν ἐδοξάσθη ὁ vids τοῦ ἀνθρώπου, καὶ ὁ 
Θεὸς ἐδοξάσθη ἐν αὐτῷ. εἰ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ 32 
Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. *Texvia, 33 
wv Ν > ¢ a“ 3 ᾽ \ A “a 
ἔτι μικρὸν μεθ᾽ ὑμῶν εἰμι. ξητήσετέ με, καὶ καθὼς εἶπον τοῖς 
᾿Ιουδαίοις, “Οτι ὅπου ὑπάγω ἐγὼ, ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ 
bxv.12; ὑμῖν λέγω ἄρτι. Ὀἐντολὴν καινὴν δίδωμε ὑμῖν, ἵνα ἀγαπᾶτε 34 
Lev. xix.18; , , ‘ > 7 Cc a ἡ €¢ aA » a 3 , 
Matt.xxii 89, ἀλλήλους" καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλή- 
Jena, λους. ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν 85 
1 Pet. i. 22: Zn ? 2 2 ς > A ’ 

Loe tty ἀγάπην ἔχητε ἐν ἀλλήλοις. Λέγει αὐτῷ Σ ἔμων II ETPOS, 86 

ot iv. 16, 21. “ Κύριε, ποῦ ὑπάγεις ;” ᾿Απεκρίθη αὐτῷ ὁ Inaois, ““ΟὍπου 

xn 19. ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι" ὕστερον δὲ ἀκολουθή- 
σεις po.” Λέγει αὐτῷ ὁ Πέτρος, “ Κύριε, διατί οὐ δύναμαι 87 


σοι ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μον ὑπὲρ σοῦ θήσω." 


y xxi. 20. 


8 xii. 6. 


ἃ vii. 34; 
et viii. 31 


ἜΜΕΝ Δ᾽ Απεκρίθη αὐτῷ ὁ ᾿Ιησοῦς, “ Τὴν ψυχήν σου ὑπὲρ ἐμοῦ θή- 88 
: Mer. xiv. 05 σεις ; ἀμὴν, ἀμὴν, λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσει, ἕως οὗ 
8. ZXi. 


᾿ ἀπαρνήσῃ με τρίς. 
“ M7 ταρασσέσθω ὑμῶν ἡ καρδία: πιστεύετε εἰς τὸν Θεὸν, 14 
καὶ εἰς ἐμὲ πιστεύετε. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαὶ 2 


21. ἐταράχθη. See xi. 33. 

28. εἷς. S. John himself. He must have 
been on the right hand of our Saviour, for it 
was ordered that each person should lie on his 
left side. hes. Crit. Sacr. pt. i. Ρ. 197. “Ὃν 
ἠγάπα, for whom he had a particular affection. 

25. Most MSS. read οὕτως after ἐκεῖνος. See 
note at iv. 6. 

Ibid. λέγει eh as 
tone, so as not to 


This was said in a low 
heard by the rest. Philo 


Judeus speaks of a person, πολλάκις δὲ καὶ 
ἐπικλίνας πρὸς obs, ἵνα μὴ κατάκονοί τις ἕτερος, 
ἡσυχῆ καὶ wpdws ἐνουθέτει. vol. ii. p. 552. The 
answer of Jesus was alike inaudible to the rest. 

28. οὐδεὶς ἔγνω. Because they had not heard 
what Jesus said to John. 

80. ὅτε οὖν ἐξῆλθε. Od» is probably an in- 
terpolation, or else these words should be con- 
nected with what follows. 

Cuap. XIV. 2. μοναὶ πολλαί. This was 


Κεφ. 14.} KATA INANNHN. 


215 


εἰσίν: εἰ δὲ μὴ, εἶπον ἂν ὑμῖν. Πορεύομαι ἑτοιμάσαι τόπον 

8 ὑμῖν. “καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω ὑμῖν τόπον, πάλιν ἔρχο- 
μαι καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν' ἵνα ὅπου εἰμὶ ἐγὼ, 
4 καὶ ὑμεῖς ἦτε. καὶ ὅπου ἐγὼ ὑπάγω οἴδατε, καὶ τὴν ὁδὸν οἴδατε.» 
ὃ Λέγει αὐτῷ Θωμᾶς, “ Κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις" καὶ πῶς 
6 δυνάμεθα τὴν ὁδὸν εἰδέναι ;᾽ Λέγει αὐτῷ ὁ ᾿Ιησοῦς, “᾿Εγὼ εἰμὶ 
ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή" οὐδεὶς ἔρχεται πρὸς τὸν πατέρα, 
7 εἰ μὴ δι’ ἐμοῦ. εἰ ἐγνώκειτέ με, καὶ τὸν πατέρα μου ἀγνώκειτε 
8 ἄν' καὶ ἀπ᾽ ἄρτι γινώσκετε αὐτὸν, καὶ ἑωράκατε αὐτόν." Aéyes 
αὐτῷ Φίλιππος, “ Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ 
9 ἡμῖν." (Λέγει αὐτῷ ὁ ᾿Ιησοῦς, “ Τοσοῦτον χρόνον μεθ᾽ ὑμῶν 
εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε ; 6 ἑωρακὼς ἐμὲ, ἑώρακε τὸν 
10 πατέρα' καὶ πῶς σὺ λέγεις, Δεῖξον ἡμῖν τὸν πατέρα ; οὐ πισ- 
τεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ, καὶ ὁ πατὴρ ἐν ἐμοί ἐστι; τὰ ῥήματα, 

ἃ ἐγὸν λαλῶ ὑμῖν, ἀπ᾿ ἐμαντοῦ ov λαλῶ' ὁ δὲ πατὴρ, ὁ ἐν ἐμοὶ 
11 μένων, αὐτὸς ποιεῖ τὰ ἔργα. πιστεύετέ μοι, ὅτι ἐγὼ ἐν τῷ πατρὶ, 

καὶ ὁ πατὴρ ἐν ἐμοί' εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι. 
12 ᾿Αμὴν, ἀμὴν, λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἃ ἀγὼ ποιῶ, 

κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει" ὅτι ἐγὼ πρὸς τὸν 
18 πατέρα μον πορεύομαι. 8 καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, 
14 τοῦτο ποιήσω" ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ. ἐάν τι αἰτήσητε 
ἐν τῷ ὀνόματί μου, ἐγὼ ποιήσω. 

“᾽Εὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε. καὶ ὀγὼ 
ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα 
17 μένῃ μεθ᾽ ὑμῶν εἰς τὸν αἰῶνα, τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσ- 

μος οὐ δύναται λαβεῖν, ὅτε οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό' 

ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ᾽ ὑμῖν μένει, καὶ ἐν ὑμῖν ἔσται. 
18 οὐκ ἀφήσω ὑμᾶς ὀρφανούς" ἔρχομαι πρὸς ὑμᾶς. ἔτι μικρὸν καὶ 
) ὁ κόσμος με οὐκ ἔτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με. ὅτι ἐγὼ ζῶ, 
20 καὶ ὑμεῖς ζήσεσθε. ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ 
21 ἐν τῷ πατρί pov, καὶ ὑμεῖς ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν. ὁ ἔχων τὰς 
ἐντολάς μου καὶ τηρῶν αὐτὰς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν pe ὁ δὲ 
ἀγαπῶν με, ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου" καὶ ἐγὼ ἀγα- 
22 πήσω αὐτὸν, καὶ ἐμφανίσω αὐτῷ ἐμαυτόν." Λέγει αὐτῷ ‘Iov- 
δας, οὐχ ὁ ᾿Ισκαριώτης, “ Κύριε, τί γέγονεν, ὅτι ἡμῖν μέλλεις 


15 
16 


e ver, 18; 
et xii. 26; 
et xvii. 44. 


€ ver. 20; 
et xii. 45; 
et xvii. 21 
23. 


g xv. 16; 


et xvi. 23,24; 
Matt. vii. 7; 
Mar. xi. 24. 


understood of different degrees of rewards in 
the next life by Irenzus, p. 337; Clem. Alex. 
p. 579-797 ; and Tertullian, p. 492, 531. But 
it may merely mean that the mercy of God is 
without bounds, and that heaven is capable of 
admitting al] men. 

8. πορεύομαι. This is said in explanation of his 
declaration in xiii. 33. which had perplexed Peter. 
He repeats, that he was going, but states the reason. 

4. Thus ye know that heaven is the place to 
which Iam going; and all my former teaching 
was suiled to shew you the way to heaven. 

11]. εἰ δὲ μή. But if you will not believe my 
assertion. 


12. ὅτι ἐγώ. This perhaps means, that, when 
he was gone to the Father, he would send the 
Holy Ghost to his disciples, which would 
enable them to work miracles. They were to 
do greater things, inasmuch as they were to 
convert a much greater number than Jesus 
thought fit to convert in his life. 

16. παράκλητος is properly advocatus, a person 
called in for advice or assistance. “AAAov is 
used with reference to Jesus, who was going 
away. 

22. Most MSS. read καὶ τί γέγονεν, and what 
has happened ἢ 


216 ΕΥ̓ΑΓΓΈΛΙΟΝ (Keg. 14, 15. 


ἐμφανίζειν σεαυτὸν, καὶ οὐχὶ τῷ κόσμῳ ;” ᾿Απεκρίθη ὁ ᾿Ιησοῦς 23 
καὶ εἶπεν αὐτῷ, “Edy τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, 
καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, 
καὶ μονὴν παρ᾽ αὐτῷ ποιήσομεν. ὁ μὴ ἀγαπῶν με, τοὺς λόγους 34 
4 a, e ͵ ὃ 3 a > ΝΜ é Ν Ἰλλὰ “ 
μου ov τηρεῖ: καὶ ὁ λόγος, ὃν ἀκούετε, οὐκ ἔστιν ἐμὸς, ἀλλὰ τοῦ 
’ ’ ~ , ς a > et a 7 
πέμψαντός με πατρός. Ταῦτα λελάληκα ὑμῖν Tap υμῖν μένων᾽ 25 
brv.26, δὴ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ 26 
La. xxiv 49. ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς 
πάντα ἃ εἶπον ὑμῖν. εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν 27 
δίδωμι ὑμῖν" οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν. μὴ 
ταρασσέσθω ὑμῶν ἡ καρδία, μηδὲ δειλεάτω. ἠκούσατε ὅτι ἀγὼ 28 
εἶπον ὑμῖν, ὙὝπάγω, καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με, 
1x29. ἐχάρητε ἂν ὅτι εἶπον, Πορεύομαι πρὸς τὸν πατέρα: 'ὅτι ὁ πατήρ 
K xiii. 19. μου μείζων μον ἐστί. κ καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι" ἵνα 29 
ὅταν γένηται, πιστεύσητε. 
I xii. δι; “1 QuK ἔτει πολλὰ λαλήσω μεθ᾽ ὑμῶν' ἔρχεται yap ὃ τοῦ 30 
οἱ xvi. 11. ’ , ν Ναὶ 3 é } 3 Ν) ὑδέ m rr’ o 31 
mx.18, κόσμου τούτου ἄρχων, ἐν ἐμοὶ οὐκ ἔχει οὐδέν" Ὁ ἀλλ᾽ ἵνα 
γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν πατέρα, καὶ καθὼς ἐνετείλατό μοι 
ὁ πατὴρ, οὕτω ποιῶ. ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. 
ETN εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ πατήρ μου ὁ γεωρ- 15 
γος ἐστι. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό" καὶ 2 
πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ, ἵνα πλείονα καρπὸν φέρῃ. 
a χί!. 10, 5 ἤδη ὑμεῖς καθαροί ἐστε, διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. μεί- 8 
νατε ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν 4 
’ > 9 ¢ A oN A) ’ 3 “a 3 Ψ ἡὃ 
φέρειν ἀφ᾽ ἑαυτοῦ, ἐὰν μὴ μείνῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ 
ὑμεῖς, ἐὰν μὴ ἐν ἐμοὶ μείνητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ ὅ 
κλήματα. ὁ μένων ἐν ἐμοὶ, (κἀγὼ ἐν αὐτῷ,) οὗτος φέρει καρπὸν 
ὁ Matt.iii.10; πολύν ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 5 ἐὰν μή τις ὃ 
οἱ vii. 19. ’ > > VN » t ν ς \ a \ 2 , 
μείνῃ ἐν ἐμοὶ, ἐβλήθη ἔξω ὡς τὸ κλῆμα, καὶ ἐξηράνθη, καὶ συν- 
Ῥ χυὶ.38; ἄγουσιν αὐτὰ καὶ εἰς πῦρ βάλλουσι, καὶ καίεται. ? ἐὰν μείνητε 7 
Δ Joh. ii 22. ὧν ἐμοὶ, καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτή- 
σεσθε, καὶ γενήσεται ὑμῖν. ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα 8 
καρπὸν πολὺν φέρητε, καὶ γενήσεσθε ἐμοὶ μαθηταί. Καθὼς 9 
ἠγάπησέ με ὁ πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς, μείνατε ἐν τῇ ἀγάπῃ 
amiss, Τῇ ἐμῇ. ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ 10 
Epic) μου καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα, καὶ 
11, 165 μένω αὐτοῦ ἐν TH ἀγάπῃ. ταῦτα λελάληκα ὑμῖν, iva ἡ χαρὰ ἡ 11 
Υ. > can A “ 
1 Thess.iv.9. ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. 4“ αὕτη ἐστὶν ἡ 12 


80. ἔρχεται γάρ. For the devil is now coming been occasioned by the speech reported in 
to make his final effort against me, and I shall Matt. xxvi. 29. 
submit to death, though he has not really any Ibid. γεωργὸς is applied to the culture of 
power over me. Τούτου is probably an inter- vines by Porphyry and Herodian. See Palairet. 


polation. 5. χωρὶς ἐμοῦ, 1. 6, ἐν ἐμοὶ οὐ μένοντες. 
31. ἀλλ' ἵνα γνῷ. But the result of his coming 8. καὶ γενήσεσθε. And so will ye be my 
will be, that the world will know &c. disciples. 


βαρ. XV. 1. This discourse may have 


Κεφ. 15, 16.] KATA INANNAN. 217 


ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς. 
18 μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τὶς τὴν ψυχὴν αὐτοῦ 
14 θῇ ὑπὲρ τῶν φίλων αὐτοῦ. ὑμεῖς φίλοι μου ἐστὲ, ἐὰν ποιῆτε 
15 ὅσα ἐγὼ ἐντέλλομαι ὑμῖν. οὐκέτι ὑμᾶς λόγω δούλους, ὅτι ὃ δοῦ- 
λος οὐκ olde τί ποιεῖ αὐτοῦ 6 κύριος" ὑμᾶς δὲ εἴρηκα φίλους, ὅτι 
16 πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου, ἐγνώρισα ὑμῖν. " οὐχ 
ὑμεῖς με ἐξελέξασθε, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα 
ὑμᾶς, ἵνα ὑμεῖς ὑπώγητε καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς ὑμῶν 
μένῃ" ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου, δῷ 
17 ὑμῖν. ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ὡγαπῶτε ἀλλήλους. 
1. “Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν 
19 μεμίσηκεν. " εἰ ἐκ τοῦ κόσμον ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει" 
ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ 
20 τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. ' μνημονεύετε τοῦ 
λόγου οὗ ἐγὼ εἶπον ὑμῖν, Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου 
αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν" εἰ τὸν λόγον pou 
21 ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν. α ἀλλὰ ταῦτα πάντα 
ποιήσουσιν ὑμῖν διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασι τὸν πέμψαντά 
22 με. * εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον" νῦν 
23 δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν. ὁ ἐμὲ μισῶν, 
24 καὶ τὸν πατέρα μου μισεῖ. εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς, ἃ 
οὐδεὶς ἄλλος πεποίηκεν, ἁμαρτίαν οὐκ εἶχον" νῦν δὲ καὶ ἑωρά- 
25 κασι, καὶ μεμισήκασι καὶ ἐμὲ καὶ τὸν πατέρα μον' γ ἀλλ᾽ ἵνα 
πληρωθῇ ὁ λόγος ὁ γεγραμμένος ἐν τῷ νόμῳ αὐτῶν, ““Οτι ἐμί- 
26 σησάν με δωρεάν.᾽ "ὅταν δὲ ἔλθῃ ὁ παράκλητος, ὃν ἐγὼ πέμψω 
ὑμῖν παρὰ τοῦ πατρὸς, τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ 
27 πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ" ὃ καὶ ὑμεῖς 
δὲ μαρτυρεῖτε, ὅτι ἀπ᾿ ἀρχῆς μετ᾽ ἐμοῦ ἐστε. 

10 “Ταῦτα λελάληκα ὑμῖν, ἵνα μὴ σκανδαλισθῆτε. ἀποσυν- 
2 ayaryous ποιήσουσιν ὑμᾶς" ἀλλ᾽ ἔρχεται ὥρα, ἵνα πᾶς 6 ἀπο- 
8 κτείνας ὑμᾶς, δόξῃ λατρείαν προσφέρειν τῷ Θεῷ. ὃ καὶ ταῦτα 
4 ποιήσουσιν ὑμῖν, ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ. © ἀλλὰ 

ταῦτα λελάληκα ὑμῖν, ἵνα ὅταν ἔλθῃ ἡ ὥρα, μνημονεύητε αὐτῶν, 
ὅτι ἐγὼ εἶπον ὑμῖν' ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾽ 
5 ὑμῶν ἤμην. νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ 
6 ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις ; ἀλλ᾽ ὅτι ταῦτα λελάληκα ὑμῖν, 


r Matt. 
xxviii. 19. 


8 1 Job. iv. 5. 


t xtfi. 16; 
Matt. x. 34; 
Lu. vi, 40. 


« xvi. 3; 
Matt. xxiv.9, 


« ix. 41. 


Υ Paal. 
xxxv. 19» 
et Ixix, 4. 


2 xiv. 26; 
et xvi. 7; 
Lu. xxiv. 49. 


a Act. i. 21; 
et v. $2. 


b xv. 21. 


ς Matt.ix.15; 
Mar. ii. 19; 
Lu. v. 84. 


20. ἐτήρησαν, rnphoovow. Knatchbull con- 
ceives τηρεῖν here to be the same as παρατηρεῖν, 
insidiose ubservare. So also Ferus, Gatakerus, 
R. Simon, &c. 

22. εἰ μὴ ἦλθον. If I had not come in the way 
ἐπ which I have come, i. 6. with miracles, and 
convincing proofs of my divine mission. See 
ver. 24. 

24. ἑωράκασι. They have seen my miracles. 

26. ἐκεῖνος. It is to be observed that this is 
masculine, though πνεῦμα is neuter. 


Cuap. XVI. 2. λατρείαν προσφέρειν is, to 
offer sacrifice. Compare Exod. vii. 16 ; viii. 20; 
x, 24. 

8. ὑμῖν is probably an interpolation. 

4—6. I did not tell you of these persecutions 
at first, because I was then going to stay with 
you some time: but now I am on the point of re- 
turning to my Father, and therefore tell you of 
them: and when I have done it, you only think 
of the sorrowful part, without asking me any 
question as to the place to which I am going. 


218 


ETAITEAION 


[ Keg. 16. 


ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. ἀλλ᾽ ἐγὼ τὴν ἀλήθειαν 7 
λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω" ἐὰν γὰρ μὴ ἀπέλθω, 

ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς" ἐὰν δὲ πορευθῶ, πέμψω 
αὐτὸν πρὸς ὑμᾶς" καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ 8 
ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως. περὶ ἁμαρτίας 9 
μὲν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ: περὶ δικαιοσύνης δὲ, ὅτι πρὸς 10 


4 xii. 81. 


τὸν πατέρα μου ὑπάγω, καὶ οὐκ ἔτι θεωρεῖτέ pe: ἃ περὶ δὲ κρί- 11 


σεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. 
n ν᾽ a 
“"Ere πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ᾽ ov δύνασθε βαστάζειν 12 


e xiv. 26; 
οἱ xv. 26. 


ἄρτι" ° ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει 18 
ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν" οὐ γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ 


ὅσα ἂν ἀκούσῃ λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνος 14 


f xvii. 10, 


ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, Kal ἀνωγγελεῖ ὑμῖν. ἱπάντα 15 


Ψ ΝΜ ς Ἁ 4 4 ᾽ “ z 6 3 ΄“ 3 re 
ὅσα ἔχει ὁ πατὴρ, ἐμά ἐστι' διὰ τοῦτο εἶπον, ὅτι ἐκ τοῦ ἐμοῦ 
λήψεται, καὶ ἀναγγελεῖ ὑμῖν. Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ 16 

’ Ἁ Ψ 4 [ὦ > N e ᾽ὔ XN Α 29 
πάλιν μικρὸν καὶ ὄψεσθέ με, ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα. 
Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, “Τί ἐστι 17 
τοῦτο, ὃ λέγει ἡμῖν, Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μι- 
κρὸν καὶ ὄψεσθέ με; καὶ, ὅτε ἐγὼ ὑπάγω πρὸς τὸν πατέρα ;” 
Ἔλεγον οὗν, “ Τοῦτο τί ἐστιν ὃ λέγει, τὸ μικρόν ; οὐκ οἴδαμεν 18 
τί λαλεῖ. Εγνω οὖν ὁ ᾿Ιησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ 19 
εἶπεν αὐτοῖς, ““ Περὶ τούτου ζητεῖτε μετ᾽ ἀλλήλων, ὅτι εἶπον, 
Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με. 
3 A) 3 Ἁ ’ e a ” , \ U4 e “A ς \ 
ἀμὴν, ἀμὴν, λέγω ὑμῖν, ὅτε κλαύσετε Kal θρηνήσετε ὑμεῖς, ὁ δὲ 20 

’ ’ ς ζω 4 3 , ες a e A 
κόσμος χαρήσεται" ὑμεῖς δὲ λυπηθήσεσθε, GAN ἡ λύπη ὑμῶν 
εἰς χαρὰν γενήσεται. ἡ γυνὴ ὅταν τίκτῃ, λύπην ἔχει, ὅτι ἦλθεν 21 
ἡ ὥρα αὐτῆς" ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκ ἔτε μνημονεύει 

“ ’ Ἁ ‘ ΜΗ > ͵ 3 3 A 
τῆς θλίψεως, διὰ τὴν χαρὰν, ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν 

’ ν 6 a 4 , 4 a . , Ν 
κόσμον. καὶ ὑμεῖς οὖν λύπην μὲν νῦν ἔχετε' πάλιν δὲ ὄψομαι 22 
ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς 


gs xiv. 13; 

et xv. 16; 
Matt. vii. 7; 
et xxi. 22; 
Mar. xi. 24; 
Lua. xi. 9; 
Jac. i. 5. 


οὐδέν. 


7. GAN’ ἐγώ. But though you have not asked 
me, yet I tell you of myself, &c. 

8. ἐλέγξει τὸν κόσμον. Will convince the 
world, or, furnish proof to the world. 

9. περὶ ἁμαρτίας. That those persons have 
been guilty of sin, who do not believe in me. 

10. περὶ δικαιοσύνης. Of my righteousness ; 
that I was not an impostor as they supposed, but 
that I have ascended up into heaven. 

11, περὶ κρίσεως. Of my power to judge my 
enemies. 

15. λήψεται. The reading is probably λαμβάνει. 


αἴρει ἀφ᾽ ὑμῶν, 5 καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε 23 
᾿Αμὴν, ἀμὴν, λέγω ὑμῖν, ὅτι ὅσα ἂν αἰτήσητε τὸν πα- 

A a) 9 
τέρα ἐν τῷ ὀνόματί μον, δώσει ὑμῖν. ἕως ἄρτι οὐκ ἡτήσατε 94 
οὐδὲν ἐν τῷ ὀνόματί μου' αἰτεῖτε, καὶ λήψεσθε, ἵνα ἡ χαρὰ 
ὑμῶν ἢ πεπληρωμένη. ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν" 26 


16. ὅτι ὑπάγω. Because my being taken away 
from you is not perishing, but only returning to 
my Father. Clarke. 

20. ὁ κόσμος χαρήσεται. The world, who are 
your enemies, will rejoice and triumph over you, 
as if they had destroyed me. Clarke. or 
κόσμος, sce xvii. 9. 

22. οὐκ ἐρωτήσετε. Ye will not want to ask 
me any questions, because all things will be re- 
vealed to you. 

24. πετληρωμένη. Perfect. 


Κεφ. 16, 17.] KATA INANNHN. 219 


® 
ἀλλ᾽ ἔρχεται dpa ὅτε οὐκ ἔτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ 
26 παρρησίᾳ περὶ τοῦ πατρὸς ἀνωγγελῶ ὑμῖν. ἐν ἐκείνῃ τῇ ἡμέρᾳ 
ἐν τῷ ὀνόματί μου αἰτήσεσθε' καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρω- 
27 τήσω τὸν πατέρα περὶ ὑμῶν᾽ ὃ" αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, 
ὅτι ὑμεῖς ἐμὲ πεφιλήκατε, καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ 
88 Θεοῦ ἐξῆλθον. ἐξῆλθον παρὰ τοῦ πατρὸς, καὶ ἐλήλυθα εἰς 
τὸν κόσμον' πάλιν ἀφίημι τὸν κόσμον, καὶ πορεύομαι πρὸς 
τὸν πατέρα." 
29 Aéyovow αὐτῷ οἱ μαθηταὶ αὐτοῦ, ““Ἴ1δε, νῦν παρρησίᾳ λαλεῖς, 
80 καὶ παροιμίαν οὐδεμίαν λέγεις. νῦν οἴδαμεν ὅτι οἷδας πάντα, καὶ 
οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ. ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ 
81 Θεοῦ ἐξῆλθες." ᾿Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, "Apts πιστεύετε. 
82 1 ἰδοὺ, ἔρχεται ὥρα καὶ νῦν ἐλήλυθεν, ἵνα σκορπισθῆτε ὅκαστος 
εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε" καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ 
883 μετ᾽ ἐμοῦ ἐστι. ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. 
ἐν τῷ κόσμῳ θλίψιν ἕξετε: ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν 
κόσμον." 
ΧΤΑΥ͂ΤΑ ἐλάλησεν ὁ ᾿Ιησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλμοὺς 
> le) 2 Ἁ 3 ‘ ° Ce lA a 6 e C4 7 
αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε, “ Πάτερ, ἐλήλυθεν ἡ ὥρα 
2 δόξασόν σου τὸν υἱὸν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σέ | καθὼς 
» > a 2 / , \ Cr a / 2 A 
ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα πᾶν ὃ δέδωκας αὐτῷ, 
’ 9 a \ A [τ 4 4 » \ μὰ 
8 δώσῃ αὐτοῖς ζωὴν αἰώνιον. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα 
γινώσκωσι σὲ τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας 
4 le) , b , ὦ ἡ a a \ ow 
4 Ἰησοῦν Χριστόν. ἐγώ σε ἐδόξασα emi τῆς γῆς" τὸ ἔργον ére- 
5 λείωσα, ὃ δέδωκάς μοι ἵνα ποιήσω' καὶ νῦν δόξασόν με σὺ, 
πάτερ, παρὰ σεαυτῷ, τῇ δόξῃ ἡ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι 
6 παρὰ σοί. ᾿Εφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, obs δέδω- 
κάς μοι ἐκ τοῦ κόσμου" σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας" καὶ 
7 τὸν λόγον σον τετηρήκασι. νῦν ὄγνωκαν ὅτι πάντα ὅσα δέδωκάς 
a σοῦ ἐ ™ ὅτι τὰ ῥή ἃ δέδωκά δέδω 
8 μοι, παρὰ σοῦ ἐστιν τ᾿ ὅτι τὰ ῥήματα ἃ δέδωκάς μοι, δέδωκα 
αὐτοῖς" καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς, ὅτι παρὰ σοῦ 
9 ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας. ἐγὼ περὶ av- 
σι 3 A ᾽ δ a , “ > \ ©@ ’ 4 
τῶν ἐρωτῶ' οὐ περὶ τοῦ κόσμον ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς 
10 μοι, ὅτι σοί εἰσι. " καὶ τὰ ἐμὰ πάντα σά ἐστι, καὶ τὰ σὰ ἐμά' 
11 καὶ δεδόξασμαι ἐν αὐτοῖς. 5 καὶ οὐκ ἔτι εἰμὶ ἐν τῷ κόσμῳ, καὶ 


17 


bh xvii. 8, 25. 


1 Matt. 
xxvi. 31; 
Mar. xiv. 27. 


κ xii, 23. 


ly. 27; 
Matt. xxviii. 
18. 


m ver. 35; 
et xvi. 27, 30. 


n xvi. 15. 
© wer. 21: 
et x. 80. 


26. καὶ ob λέγω. Knatchbull points it καὶ 
οὐ, λέγω ὑμῖν, ὅτι ἐγὼ κι τ. A. It perhaps 
means, I say nothing of my asking the Father 
for you. Wolfius, Clarke. 

30. ἵνα τίς σε ἐρωτᾷ. This refers to ver. 19. 
The disciples felt that Jesus did not require 
them to ask him the question, for he knew 
their thoughts, Knatchbull, Clarke. 

33, ἵνα ἐν ἐμοί. That when these things come 
fo pass, ye may be able to bear them by the com- 
fort which my doctrine gives you. 

Ibid. dere. Most 155. read ἔχετε. 


Cuap. XVII. 2. ἵνα πᾶν we 7. A. See a 


similar construction in vi. 39. Here it means, 
ἵνα πᾶσιν, obs δέδωκας αὐτῷ, δώσῃ ζωὴν αἰώνιον. 

8. The conditions of a man’s enjoying eternal 
life are, that he should believe in God, and in 
Jesus Christ. 

5. This passage is decisive for the pre- 
existence of Christ. 

6. τοῖς ἀνθρώποις. The disciples. Some put 
a full stop after this word, and connect obs 
δεδωκὰς with what follows. 

9. τοῦ κόσμου. The unbelieving part of the 
world. See xvi. 20. 


220 ΕΥ̓ΑΓΓΈΛΙΟΝ [Κεφ. 17,18 


Φ 4 σι 4 > ΑἹ Ἁ ’ ΝΜ ’ ΦΨ 
οὗτοι ἐν τῷ κόσμῳ εἰσὶ, καὶ ἐγὼ πρός σε ἔρχομαι. πάτερ ἅγιε, 
τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου, ods δέδωκάς μοι, ἵνα ὦσιν 
ἕν, καθὼς ἡμεῖς. νὅτε ἤμην μετ᾽ αὐτῶν ἐν τῷ κόσμῳ, ἐγὼ ἐτή- 12 
γραφὴ πληρωθῇ. νῦν δὲ πρός σε ἔρχομαι, καὶ ταῦτα λαλῶ ἐν 18 
αὐτοῖς. ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμί- 14 
ἐκ τοῦ κόσμον. οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ 15 
ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. ἐκ τοῦ κόσμου οὐκ εἰσὶ, 16 
καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ εἰμί. ἁγίασον αὐτοὺς ἐν τῇ ἀλη- 17 
θείᾳ σου; ὁ λόγος ὁ σὸς ἀλήθειά ἐστι. καθὼς ἐμὲ ἀπέστειλας 18 


\ “ 
εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον" καὶ 19 


Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ 20 
τῶν πιστευσόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ' Ilva πάντες ὃν 21 


ἡμῖν ὃν wow ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπέστειλας. καὶ 22 
καθὼς ἡμεῖς ἕν ἐσμέν" ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοὶ, ἵνα ὦσι 23 


ἐστείλας, καὶ ἠγάπησας αὐτοὺς, καθὼς ἐμὲ ἠγάπησας. Πάτερ, 24 


‘ITdrep δίκαιε, καὶ ὁ 25 


[4 ᾽ A \ 9 ’ 3 ΄“ ΑΝ [4 Ἁ 
ὅτι σύ με ἀπέστειλας" καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου, καὶ 26 


P xvili. 9; 

Peal. cix. 8. 
pouv αὐτοὺς ἐν τῷ ὀνόματί σου" ods δέδωκάς μοι ἐφύλαξα, καὶ 
οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ 
τῷ κόσμῳ, ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν 
σησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ 
ὑπὲρ αὐτῶν ἐγὼ ἁγιάξω ἐμαυτὸν, ἵνα καὶ αὐτοὶ ὦσιν ἡγιασμένοι 
ἐν ἀληθείᾳ. 

q x. 38; 

et xiv. 10; 

i Joh. 8; ὦσι καθὼς σὺ, πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν col, iva καὶ αὐτοὶ ἐν 

οἱ iii, 34. 
ἐγὼ τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ὃν 

λε A > ὃ καὶ Ὁ ‘ @ a [ὦ 4 ? 

τετελειωμένοι εἰς ὃν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπ- 

r ver. 5; 

a ar ods δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι ὦσι μετ᾽ 

\ thes. iv. ἐμοῦ" ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν, ἣν ἔδωκάς μοι, ὅτι ἠγά- 
mnoas με, πρὸ καταβολῆς κόσμου. 
κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν 

[2 [2 e 3 ’ > 4 4 3 3 ΄- φ Ld ‘ 

γνωρίσω' iva ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ἦ, κἀγὼ 

ε Matt ἐν αὐτοῖς. 

xxvi. 36; 

Mar. xiv. 8 


Lu. xxii. 39; 


2 Sam. xv. 
23. 


¢ Matt. 
xvi. 47; 


Mar. xiv. 43; 


La. xxii. 47; 
Act. i. 16. 


STATTA εἰπὼν ὁ ᾿Ιησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ 18 
πέραν τοῦ χειμάρρου τῶν Κέδρων, ὅπου ἣν κῆπος, εἰς ὃν εἰσῆλ- 
θεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ. ἤδει δὲ καὶ ᾿Ιούδας, ὁ παρα- 4 
διδοὺς αὐτὸν, τὸν τόπον' ὅτι πολλάκις συνήχθη ὁ ᾿Ιησοῦς ἐκεῖ 
μετὰ τῶν μαθητῶν αὐτοῦ. ἴ ὁ οὖν ᾿Ιούδας λαβὼν τὴν σπεῖραν, 8 
καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ 


11. o8s. Most MSS. read ᾧ. 

11, 12. αὐτούς. Judas was not included in 
this prayer, for he was already gone out, xiii. 
80. 

12. υἱὸς ἀπωλείας. See note at 2 Thess, ii. 8, 

17. ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ cov. Con- 
secrate them to the preaching of thy word. 

19. I devote myself for them, that they also 
may be devoted to preaching the truth. 


20. πιστευσόντων. Most MSS. read πιστευ- 
ὄντων. 


Cuap. XVIII. 1. Προσετέτακτο δὲ αὐτοῖς 
δὲ ἀπέχοντας τῶν Ἱεροσολύμων σταδίους στρα- 
τοπεδεύσασθαι κατὰ τὸ ᾿Ελαιῶν καλούμενον ὄρος, 
ὃ τῇ πόλει πρὸς ἀνατολὴν ἀντίκειται, μέσῃ φά» 
ραγγι βαθείᾳ διειργόμενον, ἢ Κεδρὼκ ὠνόμασται. 
Joseph. vol. ii. p. 821. He δ]50 speaks of gar- 
dens at the foot of the mount of Olives. J6. p. 
824. John perhaps wrote τοῦ Κέδρων, which is 
the reading of many MSS. The brook was not 
named from cedars, but from darkness, 

2. πολλάκις. See Luke xxi. 87. 


Κεφ. 18.} KATA ΙΩΑΝΝΗ͂Ν. 221 


4 μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. ᾿]Ιησοῦς οὖν εἰδὼς 
πάντα τὰ ἐρχόμενα ἐπ᾽ αὐτὸν, ἐξελθὼν εἶπεν αὐτοῖς, “ Τίνα 
5 ζητεῖτε ;” ᾿Απεκρίθησαν αὐτῷ, ““᾿Ιησοῦν τὸν Natwpaiov.” 
Λέγει αὐτοῖς ὁ ᾿Ι]ησοῦς, “᾿Εγώ εἰμι." Εἰστήκει δὲ καὶ ᾿Ιού- 
ὃ δας, ὁ παραδιδοὺς αὐτὸν, μετ᾽ αὐτῶν. ὡς οὖν εἶπεν αὐτοῖς, 
““Ὅτι ἐγώ εἰμι," ἀπῆλθον εἰς τὰ ὀπίσω, καὶ ἔπεσον χαμαί. 
7 πάλιν οὖν αὐτοὺς ἐπηρώτησε, “Τίνα ξητεῖτε ;᾽" Οἱ δὲ εἶπον, 
8 “Ἰησοῦν τὸν Natwpaiov.” ᾿Απεκρίθη ὁ ᾿Ιησοῦς, “Εἶπον 
ὑμῖν, ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ξητεῖτε, ἄφετε τούτους ὑπάγειν." 
9υΐνα πληρωθῇ ὁ λόγος ὃν εἶπεν, “Οτι οὗς δέδωκάς μοι, οὐκ 
10 ἀπώλεσα ἐξ αὐτῶν οὐδένα. Σίμων οὖν Πέτρος ἔχων μάχαι- 
ραν, εἵλκυσεν αὐτὴν, καὶ ἔπαισε τὸν τοῦ ἀρχιερέως δοῦλον, καὶ 
11 ἀπέκοψεν αὐτοῦ τὸ ὠτίον τὸ δεξιόν. ἦν δὲ ὄνομα τῷ δούλῳ 
Μάλχος. εἶπεν οὖν 6.’Inoots τῷ Πέτρῳ, “ Βάλε τὴν μάχαιράν 
σου εἰς τὴν θήκην. τὸ ποτήριον ὃ δέδωκέ μοι ὁ πατὴρ, οὐ μὴ 
πίω αὐτό ;”’ 
12. *°H οὖν σπεῖρα καὶ 6 χιλίαρχος καὶ οἱ ὑπηρέται τῶν ᾽Ιου- 
18 δαίων συνέλαβον τὸν ᾿Ιησοῦν, καὶ ἔδησαν αὐτὸν, " καὶ ἀπήγαγον 
αὐτὸν πρὸς "Ανναν πρῶτον" ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν 
14 ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου. "ἦν δὲ Καϊάφας ὁ συμβουλεύ- 
σας τοῖς ᾿Ιουδαίοις, ὅτε συμφέρει ἕνα ἄνθρωπον ἀπολέσθαι ὑπὲρ 
16 τοῦ λαοῦ. "᾿ Ἡκολούθει δὲ τῷ ᾿Ιησοῦ Σίμων Πέτρος, καὶ ὁ 
ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, 
16 καὶ συνεισῆλθε τῷ ᾿Ιησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως" ὁ δὲ 
Πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὖν ὁ μαθητὴς ὁ 
ἄλλος, ὃς ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ εἶπε τῇ θυρωρῷ, καὶ 
17 εἰσήγαγε τὸν Πέτρον. λέγει οὖν ἡ παιδίσκη ἡ θυρωρὸς τῷ 
Πέτρῳ, “ Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τού- 
18 του ;᾽ Λέγει ἐκεῖνος, ““Οὐκ εἰμί. Εἰἱστήκεισαν δὲ οἱ δοῦλοι 
καὶ οἱ ὑπηρέται ἀνθρωκιὰν πεποιηκότες, ὅτι ψύχος ἦν, καὶ ἐθερ- 
μαίψοντο' ἦν δὲ μετ᾽ αὐτῶν ὁ Πέτρος ἑστὼς καὶ θερμαινόμενος. 
19 Ὃ οὖν ἀρχιερεὺς ἠρώτησε τὸν ᾿Ιησοῦν περὶ τῶν μαθητῶν αὐ- 
20 τοῦ, καὶ περὶ τῆς διδαχῆς αὐτοῦ. ἀπεκρίθη αὐτῷ ὁ ᾿Ιησοῦς, 
“᾿Εγὼ παρρησίᾳ ἐλάλησα τῷ κόσμῳ" ἐγὼ πάντοτε ἐδίδαξα ἐν 
τῇ συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντοτε οἱ ᾿Ιουδαῖοι συνέρ- 
21 χονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν. Τί με ἐπερωτᾷς ; ἐπ- 
ερώτησον τοὺς ἀκηκοότας, τί ἐλάλησα αὐτοῖς" ἴδε, οὗτοι οἴδασιν 
92 εἶπον ἐγώ." Ταῦτα δὲ αὐτοῦ εἰπόντος, εἷς τῶν ὑπηρετῶν 
παρεστηκὼς ἔδωκε ῥάπισμα τῷ ᾿Ιησοῦ, εἰπὼν, “ Οὕτως ἀπο- 


6. This can only be considered as the effect of Jesus (ver. 19, 28.) took place. 
of something miraculous. 15. ἄλλος μαθητής. Chrysostom 


u xvii. 12. 


x Matt. 
xxvi. 57 ; 
Mar. xiv. 53; 
Lu. xxii. δή. 
y La. iii. 2. 


8 xi. 50. 


a Matt. 
xxvi. 58; 
Mar. xiv. 54; 
Lu. xxii. 54. 


and Jerom 


11. σοῦ seems certainly an interpolation. thought that this was S. John himself: Augus- 
12, 13. It is plain from what follows, that tin doubted. See Tillemont, Mémoires, tome i, 


Jesus did not stay with Annas, but was taken im- 
mediately to Caiaphas, in whose house Peter’s 
denial, (ver. 15—18.) and the first examination 


p. 1083. 
20. The article before συναγαγῇ is an inter- 
polation. 


222 


ETAITEAION 


[Kep. 18- 


, nn » a 3) . , 3 “ « ἾἿἾ n ce 4 ΄-ὦθ 
κρίνῃ τῷ ἀρχιερεῖ ;” ᾿Απεκρίθη αὐτῷ ὁ ᾿]ησοῦς, “ Εἰ κακῶς 23 

4 7 N “A σὰ 4 A 7 
ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ" εἰ δὲ καλῶς, τί με 
δέρεις ;᾽ (Απέστειλεν αὐτὸν 6” Avvas δεδεμένον πρὸς Καϊάφαν 24 


τὸν ἀρχιερέα.) 
b Matt. 
xxvi. 69; 


" Ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος" εἶπον οὖν 2% 


Mar. xiv.66; αὐτῷ, “ Μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ ;” ᾿Ἡρνήσατο 


Aéye εἷς ἐκ τῶν δούλων τοῦ 26 


μιανθῶσιν, ἀλλ᾽ ἵνα φάγωσι τὸ πάσχα. ἐξῆλθεν οὖν ὁ 29 


Lu. xxii. 55. ΕΞ 
ἐκεῖνος, καὶ εἶπεν, ““Οὐκ εἰμί." 
ἀρχιερέως, συγγενὴς ὧν οὗ ἀπέκοψε Πέτρος τὸ ὠτίον, “ Οὐκ 
ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ᾽ αὐτοῦ ;” Πάλιν οὖν ἠρνήσατο ὁ 27 
Πέτρος, καὶ εὐθέως ἀλέκτωρ ἐφώνησεν. 
Ἁ A φ΄- o 
¢ Matt. ἌΓΟΥΣΙΝ οὖν τὸν ᾿Ιησοῦν ἀπὸ tod Καϊάφα eis τὸ πραι- 28 
xxvii. 1; ? Se ta: Ye» \ 9» 2 oa ᾽ \ , 
Mar. xv.1; τώριον. ἦν δὲ TMpwia’ καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς TO πραιτώριον, 
Lo. xxiii. 1: 9% ᾿ 
ssa 28; ἘΠ wi \ , \ . 4 ’ ’ , 
etxi3. Πιλάτος πρὸς αὔτους, καὶ εἴπε, ““ Τίνα κατηγορίαν φέρετε κατὰ 
5, ἀνθρώ , ew, | ‘0 ὶ εἶ 5 nn {11} 
τοῦ ἀνθρώπου τούτου ; πεκρίθησαν καὶ εἶπον αὐτῷ, “ Ei 30 
μὴ ἦν οὗτος κακοποιὸς, οὐκ ἄν σοι παρεδώκαμεν αὐτόν." Εἶπεν 31 
οὗν αὐτοῖς ὁ Πιλάτος, “ AdBere αὐτὸν ὑμεῖς, καὶ κατὰ τὸν 
νόμον ὑμῶν κρίνατε αὐτόν." Εἶπον οὖν αὐτῷ οἱ ᾿Ιουδαῖου, 
amet. “Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα" “iva ὁ λόγος τοῦ 32 
xx. 19; ᾽ A a , 
Mar. x.83; ]ησοῦ πληρωθῇ, ὃν εἶπε σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀπο- 
rea 3. θνήσκειν. “ Εἰσῆλθεν οὖν εἰς τὸ πραιτώριον πάλιν ὁ Πιλάτος, 33 
xxvii. 11; 


Mar. xv. 2; Ps 


καὶ ἐφώνησε τὸν ᾿Ϊησοῦν, καὶ εἶπεν αὐτῷ, “ Σὺ el ὁ βασιλεὺς 


Lu. xxiii. 3. τῶν ᾿Ιουδαίων ;” ᾿Απεκρίθη αὐτῷ ὁ ᾿Ιησοῦς, “᾿Αφ᾽ ἑαυτοῦ σὺ 34 
τοῦτο λέγεις, ἢ ἄλλοι σοι εἶπον περὶ ἐμοῦ ;” ᾿Απεκρίθη ὁ Πι- 35 
λάτ “Μή ΝΣ f Sate ge CEO \ \ \ δ» 
0s, nte ἐγὼ ᾿Ιουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ οἱ ap- 
χιερεῖς παρέδωκάν σε ἐμοί: τί ἐποίησας ;” ᾿Απεκρίθη ὁ 'In- 36 


28. εἰ κακῶς ἐλάλησα. This alludes to his 
doctrine, concerning which the high priest had 
examined him, ver. 19: and ἐλάλησα 15 the same 
as in ver. 20. If I have ever taught a bad doc- 
trine, bring proofs of it. 

24, This verse has been taken to mean, that 
Annas now sent Jesus to Caiaphas: but it is 
plain, that the high priest, who had examined 
Jesus, was Caiaphas, so that he had been sent 
to him before; and S. John only meant to 
mark that Jesus was bound, when he was sent. 
This made him more helpless, when the officer 
struck him. The word ody, which some MSS. 
insert after ἀπέστειλεν, is an interpolation. 

28. πραιτώριον. See note at Matt. xxvii. 27. 
Jesus was now brought to Pilate’s house. 

Ibid. These words have been quoted as 
proving that Jesus anticipated the passover ; 
for the Jews had not yet eaten it. But it has 
been shewn, that all the other victims, which 
were eaten during the solemnity, were called 
πάσχα. Thes. Crit. Sacr. pt.i. p. 191. ᾿Αλλ’ 
ἵνα φάγωσι, but that they might be fit to eat the 
passover. 

81. ἡμῖν οὐκ ἔξεστιν κ. τ. A, ie. the power 
of life and death was taken away from them 
A.D. 8, when Judza was reduced to the form 


of a Roman province. (Prideaux, Lardner.) 
But Biscoe has argued very ably that the Jews 
retained this power, p. 133, ὅς. He thinks 
these words mean, Jt is not lawful for us to 
put any man to death this holy festival: for by 
the Jewish law execution was to follow on the 
day after the trial, and Jesus must have been 
executed on the Sabbath. This was the inter- 
pretation of Augustin, Cyril, and iia abcde 
See Lightfoot ad Matt. xxvii. 1. rebsius 
thought that the Jews had power to punish 
capitally for offences against religion, but not 
fur those against the state. See xix. 7; Acts 
xxiv. 6. 

32. If Jesus had been put to death by the 
Jewish law, he would not have been crucified, 
for that was a Roman and not a Jewish punish- 
ment. He had predicted the manner of his 
death in Matt. xx. 19; xxvi. 2; John xii. 32, 
383; and the meaning of S. John’s remark is, 
that the Jews fulfilled this prophecy, when 
they declined passing sentence on Jesus by 
their own law. Biscoe, p. 133. 

33. βασιλεύς. Pilate had heard this from 
the people who brought Jesus to him. See 
Luke xxiii. 2. 


Κεφ. 18, 19.] KATA INANNHN. 223 


cous, “Ἢ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου" εἰ 
ἐκ τοῦ κόσμον τούτον ἦν ἡ βασιλεία ἡ ἐμὴ, οἱ ὑπηρέται ἂν οἱ 
ἐμοὶ ἠγωνίζοντο, ἵνα μὴ παραδοθῶ τοῖς ᾿Ιουδαίοις" νῦν δὲ ἡ 
87 βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν." Εἶπεν οὖν αὐτῷ ὁ Πι- 
λάτος, ““ Οὐκοῦν βασιλεὺς εἶ σύ ;” ᾿Απεκρίθη ὁ ᾿Ιησοῦς, “ Σὺ 
’ [ ’ > 4 rd ‘ 4 a , 
λέγεις, ὅτι βασιλεύς εἰμι ἐγώ. ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ 
εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. 
88 πᾶς ὁ ὧν ἐκ τῆς ἀληθείας, ἀκούει μον τῆς φωνῆς." Aéyer αὐτῷ 
ὁ Πιλάτος, “Τί ἐστιν ἀλήθεια ;᾽ Kal τοῦτο εἰπὼν, πάλιν 
ἐξῆλθε πρὸς τοὺς ᾿Ιουδαίους, καὶ λέγει αὐτοῖς, ““᾿ Εγὼ οὐδεμίαν 
89 αἰτίαν εὑρίσκω ἐν αὐτῷ. ' ἔστι δὲ συνήθεια ὑμῖν, ἵνα ἕνα ὑμῖν | Matt. 
9 , 9 a , , @ea» ,ὕ \ xxvii. 13; 
ἀπολύσω ἐν τῷ πάσχα" βούλεσθε οὖν ὑμῖν ἀπολύσω τὸν Bact- Mar. xv. 6; 
40 λέα τῶν ᾿Ιουδαίων ;” &’Expavyacay οὖν πάλιν πάντες, λέγον- poet 
τες, “Mn τοῦτον, ἀλλὰ τὸν Βαραββᾶν." hw δὲ ὁ Βαραββᾶς 
19 λῃστής. » Τότε οὖν ἔλαβεν ὁ Πιλάτος τὸν ᾿Ιησοῦν, καὶ ἐμαστί.- gece? 
: on P a xxvii. 26; 
2 γωσε. καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν, ἐπ-- Mar. xv. 15. 
έθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐ- 
8 τὸν, καὶ ἔλεγον, “ Χαῖρε, ὁ βασιλεὺς τῶν ᾿Ιουδαίων"" καὶ ἐδί. 
4 δουν αὐτῷ ῥαπίσματα. ᾿Εξῆλθεν οὖν πάλιν ἔξω ὁ Πιλάτος, καὶ 
/ 9 a “cc Ἴδε Μ ¢ a > " 4 “4 Le a é > A 
λέγει αὐτοῖς, » ἄγω ὑμῖν αὐτον ἔξω, ἵνα γνῶτε ὅτι ἐν αὐτῷ 
δ οὐδεμίαν αἰτίαν εὑρίσκω." ᾿Εξῆλθεν οὖν ὁ ᾿Ιησοῦς ἔξω, φορῶν 
N Ὶ 7 [2 N A A e ’ Ἁ ’ 
τὸν ἀκάνθινον στέφανον, καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει 
6 αὐτοῖς, “ “Ide, ὁ ἄνθρωπος." “Ore οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς 
καὶ οἱ ὑπηρέται, ἐκραύγασαν λέγοντες, “ Σταύρωσον, σταύρω- 
σον." Δέγει αὐτοῖς ὁ Πιλάτος, ““άβετε αὐτὸν ὑμεῖς καὶ σταυ- 
’ > A \ ᾽ ἌΝ) ἢ > a » 2) ? 
7 pwoate ἐγὼ yap οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν." ᾿Απεκρίθησαν 
4 aA e? “κι ἐς a ’ὔ Ἁ δ XN ’ 
αὐτῷ οἱ ᾿Ιουδαῖοι, “Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον 
ἡμῶν ὀφείλει ἀποθανεῖν, ὅτι ἑαντὸν υἱὸν τοῦ Θεοῦ ἐποίησεν. 
8 “Ὅτε οὖν ἤκουσεν ὁ Πιλάτος τοῦτον τὸν λόγον, μᾶλλον ἐφο- 
9 βήθη, καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν, καὶ λέγει τῷ ᾽Ιη- 
σοῦ, “Πόθεν εἶ av ;” ‘O δὲ ᾿Ιησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ. 
10 λέγει οὖν αὐτῷ ὁ Πιλάτος, ““᾽Ἐμοὶ οὐ λαλεῖς ; οὐκ οἶδας ὅτι 
ἐξουσίαν ἔχω σταυρῶσαί σε, καὶ ἐξουσίαν ἔχω ἀπολῦσαί σε ;” 
11 ᾿Απεκρίθη ὁ ᾿Ιησοῦς, “ Οὐκ εἶχες ἐξουσίαν οὐδεμίαν κατ᾽ ἐμοῦ, 
4 Q 4 wv ᾿ ὃ ta le) e ὃ ὃ ’ , 
εἰ μὴ ἣν σοι δεδομένον ἄνωθεν τοῦτο ὁ παραδιδούς μέ σοι 
12 μείζονα ἁμαρτίαν ἔχει." ‘Ex τούτον ἐζήτει ὁ Πιλάτος ἀπο- 
λῦσαι αὐτόν. Οἱ δὲ ᾿Ιουδαῖοι ἔκραζον λέγοντες, “᾽Εὰν τοῦτον 
ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος. πᾶς ὁ βασιλέα αὑτὸν 
13 ποιῶν, ἀντιλέγει τῷ Καίσαρι." ‘O οὖν Πιλάτος ἀκούσας τοῦ- 
Tov τὸν λόγον, ἤγαγεν ἔξω τὸν ᾿Ιησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ 
Crap. XIX. 1. ἐμαστίγωσε. Philo Judeus, 6. Most MSS. add αὐτὸν after σταύρωσον. 
speaking of the persecution of the Jews in Alex- 7. νόμον. Some think that allusion is made 
andria, says of the scourges, als ἔθος τοὺς xax- to Lev. xxiv. 16. 
obpywy πονηροτάτους προπηλακίζεσθαι. vol. ii. 9. Πόθεν. Of what parents, vii. 27. 


p. 628. 13. τοῦτον τὸν λόγον. The reading is per- 
2. ἱμάτιον πορφυροῦν. See Matt. xxvii. 28. haps τούτων λόγων. 


224 


' ETATTEAION 


(Keg. 19. 


βήματος, εἰς τόπον λεγόμενον Μιθόστρωτον, ᾿Εβραϊστὶ δὲ Γαβ- 
βαθά' ἣν δὲ παρασκευὴ τοῦ πάσχα, ὥρα δὲ ὡσεὶ ἕκτη" καὶ λέγει 14 


τοῖς ᾿Ιουδαίοις, “ “Ide, 6 βασιλεὺς ὑμῶν. 


Οἱ δὲ ἐκραύγασαν, 15 


“*Apov, ἄρον, σταύρωσον αὐτόν." Aéyer αὐτοῖς 6 Πιλάτος, 
“Tov βασιλέα ὑμῶν σταυρώσω ;” ᾿Απεκρίθησαν οἱ ἀρχιερεῖς, 
“ Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα." Tore οὗν παρέδωκεν 16 


αὐτὸν αὐτοῖς, ἵνα σταυρωθῇ. 
' Παρέλαβον δὲ τὸν ᾿Ιησοῦν καὶ ἀπήγαγον" καὶ βαστάζων τὸν 17 


1 Matt. 
xxvii. 338; 


Mar. xv. 22; σταυρὸν αὐτοῦ, ἐξῆλθεν εἰς τὸν λεγόμενον κρανίου τόπον, ὃς λόγε- 


Lu. xxiii. $3. 


k Matt. 
xxvii. 37; 


rat Εβραϊστὶ Γολγοθᾶ: ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ᾽ αὐτοῦ 18 
ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν ᾿Ιησοῦν. 


ΚΕ. 19 


Mar. χυ. 36; yparve δὲ καὶ τίτλον ὁ Πιλάτος, καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ" ἣν δὲ 


Lu. xxiii. 38. 


γεγραμμένον, “᾿Ιησοῦς ὁ Nalwpaios ὁ βασιλεὺς τῶν ᾿Ιουδαίων.᾽ 


Τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν ᾿Ιουδαίων, ὅτι 20 
ἐγγὺς ἦν τῆς πόλεως ὁ τόπος, ὅπου ἐσταυρώθη ὁ ᾿Ιησοῦς" καὶ 
ἦν γεγραμμένον ᾿Εβραϊστὶ, ᾿Ελληνιστὶ, Ῥωμαϊῖστί. ἔλεγον οὖν 21 
τῷ Πιλάτῳ οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων, “ Mn γράφε, ‘O βασι- 
λεὺς τῶν ᾿Ιουδαίων' ἀλλ᾽ ὅτι ἐκεῖνος εἶπε, Βασιλεύς εἰμι τῶν 
"TovSaiwv.” ᾿Απεκρίθη ὁ Πιλάτος, ““Ὃ γέγραφα, γέγραφα." 22 


xxvii. $5; eg 


'Oi οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν ᾿Ιησοῦν, ἔλαβον τὰ 23 


Mar. xv. 24; ἱμάτια αὐτοῦ, (καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ 
we pépos,) καὶ τὸν χιτῶνα. ἣν δὲ ὁ χιτὼν ἄρραφος, ἐκ τῶν ἄνωθεν 
m Peal. xxii. ὑφαντὸς δι’ ὅλου. ™ εἶπον οὖν πρὸς ἀλλήλους, “ Μὴ σχίσωμεν 34 


18. 


αὐτὸν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος ἔσται" ἵνα ἡ γραφὴ 


πληρωθῇ, ἡ λέγουσα, ‘ Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ 
ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. 

Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν' εἱστήκεισαν δὲ παρὰ 35 
τῷ σταυρῷ τοῦ ᾿Ιησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς 
αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή. ᾿]η- 26 


: 13. aan ie TaBBaéd, Gabbatha sig- 
Nifies proper Υ @ parapet encompassing a fiat 
roof; but here it seems to mean, a paved 
place upon which there was a βῆμα, or tribunal. 
Aristeas, speaking of the temple, says, τὸ δὲ 
way ἔδαφος λιθόστρωτον καθέστηκε, apud Eus. 
Prep. Evang. p. 453. There was probably a 
raised pavement all round the temple. See 
Krebsius. 

14. παρασκενὴ τοῦ πάσχα. This does not 
mean, that it was the time when the Jews pre- 
pared the passover: but the day before the 
sabbath was always called παρασκευή; and the 
meaning here is, i¢ was the day preceding the 
passover sabbath. Thes. Crit. Sacr. pt. i. p. 193. 
See ver. 31. 

Ibid. gern. Mark says, τρίτη xv. 25. See 
also Matt. xxvii. 45; Luke xxiii. 44. Some 
MSS. also read τρίτη in this place. That John 
used the Roman notation of time is not pro- 
bable, and will not solve the difficulty. See 
Newcome, Wolfius. 


17. ἀπήγαγον. See note at Acts xii. 19, 


but perhaps the reading is ἤγαγον. 

Ibid. βαστάζων κι τ. Δ. This was the custom, 
as we Jearn from Plutarch, καὶ τῷ μὲν σώματι 
τῶν κολαζομένων ἕκαστος κακούργων ἐκφέρει 
τὸν αὑτοῦ σταυρὸν. De Sera Num. Vind. p. 554. 
A. See also Dion. Hal. vii. p. 456; Chariton, 

. 66. ed. D’Orville; Artemid. ii. 61. p. 148. 
ἢ would appear that Jesus was unable to carry 
the cross the whole distance, for it was carried 
by Simon of Cyrene. Matt. xxvii. 32. See 
Matt. x. 38; xvi. 2+. 

19. τίτλον. From the Latin ἐμ. So 
Suetonius, ‘‘ Patremfamilias detractum e spec- 
taculis in arenam canibus objecit, cum hoc 
titulo, Zmpie locutus parmularius.”” Domit. ο. 10. 

25. Μαρία ἡ τοῦ KAwwa. Theophylact con- 
sidered this to be the daughter of Joseph by the 
wife of his brother Clopas, and to be the sister 
of Salome. ad Matt. xiii. 55. But if we com- 
pare Matt. xxvii. 56, she seems to have been 
the mother of James and Joses, who were 
called ἀδελφοί, i. 6. cousins of our Lord. See 
Matt. xiii. 55. 


Κεφ. 19.] 


KATA INANNHN. 


229 


\ A 
σοὺς οὖν ἰδὼν τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν 
A “A [4 4 e er 
27 ἠγάπα, λέγει TH μητρὶ αὐτοῦ, ““ Γύναι, ἰδοὺ, ὁ vios cov.” Εἶτα 


λέγει τῷ μαθητῇ, ““᾿Ιδοὺ, ἡ μήτηρ cov.” 


Καὶ ἀπ᾽ ἐκείνης τῆς 


Ψ > A, @ Ἧ > Μ n “A IQA 8 Psal. lxix. 
28 ὥρας ἔλαβεν αὐτὴν ὁ μαθητὴς εἷς τὰ ἴδια. Μετὰ τοῦτο εἰδὼς εἰν 

6 ᾿Ιησοῦς, ὅτι πάντα ἤδη τετέλεσται, ἵνα τελειωθῇ ἡ γραφὴ, ὦ 
29 λέγει, “ Aupo.” ° Σ᾿ κεῦος οὖν ἔκειτο ὄξους μεστόν" οἱ δὲ πλή- 7 ΜΕ κεν 


σαντες σπόγγον ὄξους, καὶ ὑσσώπῳ περιθέντες, προσήνεγκαν 


80 αὐτοῦ τῷ στόματι. ὅτε οὖν ἔλαβε τὸ ὅξος ὁ ‘Inoods, εἶπε, 
“ Τετέλεσται" καὶ κλίνας τὴν κεφαλὴν, παρέδωκε τὸ πνεῦμα. 
8. Οἱ οὖν ᾽Ιουδαῖοι, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα 
ἐν τῷ σαββάτῳ, ἐπεὶ παρασκενὴ ἦν' (ἦν γὰρ μεγάλη ἡ ἡμέρα 
ἐκείνον τοῦ σαββάτον" ἠρώτησαν τὸν Πιλάτον, ἵνα κατεωγῶσιν 
32 αὐτῶν τὰ σκέλη, καὶ ἀρθῶσιν. ἦλθον οὖν οἱ στρατιῶται, καὶ 
τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυ- 
33 ρωθέντος αὐτῷ' ἐπὶ δὲ τὸν ᾿Ιησοῦν ἐλθόντες, ὡς εἶδον αὐτὸν ἤδη 
84 τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη" ἀλλ᾽ εἷς τῶν στρατιω- 
τῶν λόγχη αὐτοῦ τὴν πλευρὰν ἔνυξε, καὶ εὐθὺς ἐξῆλθεν αἷμα 
85 καὶ ὕδωρ. καὶ ὁ ἑωρακὼς μεμαρτύρηκε, καὶ ἀληθινὴ αὐτοῦ ἐστὶν 
ἡ μαρτυρία, κἀκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα ὑμεῖς πιστεύ- 


3 ἢ Ἁ a e \ ma -ς" n > Exod. 
36 ante. P ἐγένετο yap ταῦτα, ἵνα ἡ γραφὴ πληρωθῇ, "᾿Οστοῦν ov ? Exod 


46 


37 συντριβήσεται αὐτοῦ. “Καὶ πάλιν ἑτέρα γραφὴ λέγει, ‘“Oxrov- Nom. ix. 12, 


ται εἰς ὃν ἐξεκέντησαν. 


η Zach. xii. 
10 


88 ΜΕΤΑ δὲ ταῦτα ἠρώτησε τὸν Πιλάτον ὁ ᾿Ιωσὴφ ὁ ἀπὸ - xi. 49; 


Matt. xxvii. 


᾿Αριμαθαίας, dv μαθητὴς τοῦ ᾿Ιησοῦ, κεκρυμμένος δὲ διὰ τὸν 57, Mar. 
φόβον τῶν ᾿Ιουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ ᾿Ιησοῦ: καὶ ἐπ- ti ον. 
ἔτρεψεν ὁ Πιλάτος. ἦλθεν οὖν καὶ ἦρε τὸ σῶμα τοῦ ᾿Ιησοῦ. 

89" ἦλθε δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς τὸν ᾿Ιησοῦν νυκτὸς τὸ + ii.1. 
πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης ὡσεὶ λίτρας ἑκατόν. 

40 ἔλαβον οὖν τὸ σῶμα τοῦ ᾿Ιησοῦ, καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ 


27. There was a tradition that the Virgin 
accompanied S. John to Ephesus. 

29. ὑσσώπῳ. Matthew and Mark says κα- 
Aduw. See L. de Dieu, Wolfius. 


31. See Deut. xxi. 23 ; Josh. x. 27. Josephus 
also says, τοσαύτην ᾿Ιουδαίων περὶ τὰς ταφὰς 
πρόνοιαν ποιουμένων, ὥστε καὶ τοὺς ἐκ καταδίκης 
ἀνασταυρουμένους πρὸ δύντος ἡλίου καθελεῖν τε 
καὶ θάπτειν. vol. ii. p. 287. 


Ibid. μεγάλη. It was in fact an union of 
two sabbaths, the ordinary seventh day of the 
week, and also the extraordinary sabbath on the 
15th of Nisan. Greswell. 


34. els τῶν στρατιώτων. His name is said 
by Bede to have been Legorrius, by others 
Longinus. 

Ibid. αἷμα καὶ ὕδωρ. Many writers have 
supposed the two Sacraments to be prefigured, 
and have connected this passage with 1 John 
v. 6. It has been said also, that the presence 
of water in the pericardium is a proof of death. 
But such interpretations are fanciful and un- 


certain: and it seems much more likely that 
John recorded this circumstance, and used 
the strong attestations of ver. 35. to refute the 
Docetz, who held that Jesus had not a real 
body, but was only a phantom. 

36. In Exod. xii. 46. the LXX write, καὶ 
ὀστοῦν οὐ συντρίψετε ax’ αὑτοῦ : but the quo- 
tation more nearly resembles Psalm xxzxiii. 20. 
φυλάσσει πάντα τὰ bora αὑτῶν, ty ἐξ αὐτῶν οὐ 
συντριβήσεται. 

87. Καὶ ἐπιβλέψονται πρός με, ἀνθ᾽ ὧν κατωρ- 
χήσαντο. LXX. John appears to have read 


One him, instead of ὧν me: and so read 


thirty-six Hebrew MSS. Ἐξεκέντησαν is in 
the versions of Aquila, Theodotion, and Sym- 
machus, though not in the LXX. 

39. τὸ πρῶτον. On the first occasion of his 
going to him. ᾿ 

Ibid. λίτρας éxarov. It has been said that 
Alrpa signified a small coin, obolus Aigineticus. 
Thes. Crit. Sacr. pt. i. p. 276. 

40. ὀθονίοι. Most MSS. read ἐν déaviars. 


t Matt. 
xxviii. 1; 
Mar. xvi. 1; 
Lo. xxiv. 1. 


“Ta. xxiv. 


= Mar. xvi. 5. 


y Matt. 
xxviii. 9; 
Mar. xvi. 9. 


40. τοῖς 


226 ETAITEAION [Kep. 19, 20. 


τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶ τοῖς ᾿Ιουδαίοις ἐνταφιάξειν. ἦν At 
δὲ ἐν τῷ τόπῳ, ὅπου ἐσταυρώθη, κῆπος, καὶ ἐν τῷ κήπῳ μνη- 

a ὺν. ἐν ᾧ οὐδέ ὑδεὶς ἐτέθ 2x6 οὖν διὰ τῇ 42 
μεῖον καινὸν, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη. ἐκεῖ οὖν διὰ τὴν παρα- 
σκενὴν τῶν ᾿Ιουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν 
ἸΙησοῦν. 

ι \ ra) al , , e A » 

TH δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται 20 
πρωὶ, σκοτίας ἔτι οὔσης, εἰς τὸ μνημεῖον" καὶ βλέπει τὸν λίθον 
ἡρμένον ἐκ τοῦ μνημείου. τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα 2 
Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ ᾿Ιησοῦς, καὶ 
λέγει αὐτοῖς, “ Ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδα- 
μεν ποῦ ἔθηκαν αὐτόν." "Εξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος 3 
μαθητὴς, καὶ ἤρχοντο εἰς τὸ μνημεῖον. ἔτρεχον δὲ οἱ δύο ὁμοῦ" 4 
καὶ ὁ ἄλλος μαθητὴς προέδραμε τάχιον τοῦ Πέτρου, καὶ ἦλθε 

co) 3 Ν a ’ 4 Ν 
πρῶτος εἰς τὸ μνημεῖον, καὶ παρακύψας βλέπει κείμενα τὰ 5 
ὀθόνια, οὐ μέντοι εἰσῆλθεν. ἔρχεται οὖν Σίμων Πέτρος ἀκο- 6 
λουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ 
ὀθόνια κείμενα, καὶ τὸ σουδάριον ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, 7 

4 A 9 ’ ’ > \ “ 3 [4 φ 
οὐ μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐντετυλυγμένον εἰς 
ἕνα τόπον. τότε οὖν εἰσῆλθε καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν 8 
πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδε, καὶ ἐπίστευσεν οὐδέπω γὰρ 9 
ἤδεισαν ΤΊ Ἁ Φ ὃ a“ oN 3 A 3 iol 2 Ὰλ 
1 ἣν γραφὴν, ὅτι δεῖ αὑτὸν ἐκ νεκρῶν ἀναστῆναι. ἀπὴλ- 10 
θον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί. * Μαρία δὲ εἱστήκει 11 
πρὸς τὸ μνημεῖον κλαίουσα ἔξω. ὡς οὖν ἔκλαιε, παρέκυψεν εἰς 

A A a ’ 9 3 - 4 
TO μνημεῖον, καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, 
ἕνα πρὸς τῇ κεφαλῇ, καὶ ἕνα πρὸς τοῖς ποσὶν, ὅπου ἔκειτο τὸ 
σῶμα τοῦ ᾿Ιησοῦ. καὶ λέγουσιν αὐτῇ ἐκεῖνοι, “Γύναι, τί κλαί- 

33 U b - cd Ν ’ 4 \ 3 ida 
εἰς ;᾽ Λέγει αὐτοῖς, ““Οτι ἦραν τὸν κύριόν μου, καὶ οὐκ ο 
ποῦ ἔθηκαν αὐτόν." Υ Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς τὰ 
4 Ld \ a Ἁ 9 le) . “a Ἁ > ww Ψ e?> 
ὀπίσω, καὶ θεωρεῖ τὸν ᾿Ιησοῦν ἑστῶτα" καὶ οὐκ ἥδει ὅτι ὁ 'In- 
σοῦς ἐστί. λέγει αὐτῇ ὁ ᾿Ιησοῦς, “ Γύναι, τί κλαίεις ; τίνα 15 
ζητεῖς ;” ᾿Εκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστι, λέγει αὐτῷ, 

“ Κύριε, εἰ σὺ ἐβάστασας αὐτὸν, εἶπέ μοι ποῦ αὐτὸν ἔθηκας" 
κὠγὼ αὐτὸν ἀρῶ." Aéyes αὐτῇ ὁ ᾿Ιησοῦς, “ Μαρία." Zrpa- 16 
φεῖσα ἐκείνη λέγει αὐτῷ, “‘PaBBovvi-”’ ὃ λέγεται, Διδάσκαλε. 
λέγει αὐτῇ ὁ ᾿Ιησοῦς, “ Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα 17 
πρὸς τὸν πατέρα μουν" πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ 
εἰπὲ αὐτοῖς, 'AvaBaivw πρὸς τὸν πατέρα μον καὶ πατέρα ὑμῶν, 
καὶ Θεόν μου καὶ Θεὸν ὑμῶν." “Epyerat Μαρία ἡ Μαγδα- 18 


12 


18 


11 


Ιουδαίοις. The insertion of this 11. Mapia. Epiphanius supposed it to be 


remark seems to confirm the notion of this 
Gospel being written at Ephesus, or at least 
not for the Jews. 
ὕπαρ. XX. 1. Μαρία. Both the Maries 
came, Matt. xxviii. 1; Mark xvi. 1, 2. 
10. πάλιν merely means back again. 
Palairet. 


See 


the Virgin, vol. i. p. 1075. but it was certainly 
Mary Magdalene. See ver. 1,18; Mark xvi. 9. 

17. Μή μου ἅπτου perhaps means, do not be 
ἐπ a hurry to lay hold of me and to keep me, for 
I have not yet ascended to my Father, but shall 
slay some time longer with you. 


Κεφ. 20, 21.] KATA ΙΩΑΝΝΗΝ. 227 


ληνὴ ἀπαγγέλλουσα τοῖς μαθηταῖς, ὅτι ἑώρακε τὸν κύριον, Kal 
ταῦτα εἶπεν αὐτῇ. 
19 "Οὔσης οὖν ὀψίας, τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ τῶν σαββάτων, «Μααν 1; 
- u. xxiv. 36; 
καὶ τῶν θυρῶν κεκλεισμένων, ὅπου ἧσαν οἱ μαθηταὶ συνηγμένοι, 1 Cur. xv. 5. 
διὰ τὸν φόβον τῶν ᾿Ιουδαίων, ἦλθεν ὁ ᾿Ιησοῦς καὶ ἔστη εἰς τὸ 
30 μέσον, καὶ λέγει αὐτοῖς, “ Εἰρήνη ὑμῖν." Kat τοῦτο εἰπὼν 
ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῦ. ἐχάρησαν 
21 οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς 
πάλιν, “ Εἰρήνη ὑμῖν. καθὼς ἀπέσταλκέ με ὁ πατὴρ, Kayo 
22 πέμπω ὑμᾶς." ΚΚαὶ τοῦτο εἰπὼν ἐνεφύσησε καὶ λέγει αὐτοῖς, 
28 “ Λάβετε πνεῦμα ἅγιον. " ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφ- » Mate. 
34 ίενται αὐτοῖς" ἄν δινων κρατῆτε κεκράτηνται. Θωμᾶς δὲ, εἷς et xiii. 18. 
ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ᾽ αὐτῶν ὅτε 
25 ἦλθεν ὁ ᾿Ιησοῦς. ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταὶ, “‘Ewpd- 
καμεν τὸν κύριον." ‘O δὲ εἶπεν αὐτοῖς, “᾽Εὰν μὴ ἴδω ἐν ταῖς 
χερσὶν αὑτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μον 
εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω τὴν χεῖρά μου εἰς τὴν πλευ- 
26 ρὰν αὐτοῦ, οὐ μὴ πιστεύσω." Kal μεθ᾽ ἡμέρας ὀκτὼ πάλιν 
ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς μετ᾽ αὐτῶν. ἔρχεται ὁ 
᾿Ιησοῦς, τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ 
27 εἶπεν, “ Εἰρήνη ὑμῖν." Εἶτα λέγει τῷ Θωμᾷ, “ Φέρε τὸν δάκ- 
τυλόν σου ὧδε, καὶ ἴδε τὰς χεῖράς μου’ καὶ φέρε τὴν χεῖρά σου, 
καὶ βάλε εἰς τὴν πλευράν μου" καὶ μὴ ylvou ἄπιστος, ἀλλὰ 
28 πιστός." Kat ἀπεκρίθη ὁ Θωμᾶς, καὶ εἶπεν αὐτῷ, “‘O κύριός 
29 μου καὶ ὁ Θεός pov.” ὃ Λέγει αὐτῷ ὁ ᾿Ιησοῦς, “"Ors ἑώρακάς > 1 Pet. ι. 8. 
με, Θωμᾶ, πεπίστευκας" μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύ- 
σαντες. 
80 “Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν 6 ᾿Ιησοῦς ἐνώ- © καὶ. 35. 
πιον τῶν μαθητῶν αὐτοῦ, ἃ οὐκ ἔστι γεγραμμένα ἐν τῷ βιβλίῳ 
81 τούτῳ. ταῦτα δὲ γέγραπται, ἵνα πιστεύσητε ὅτι ὁ ᾿Ιησοῦς ἐστι» 
ὁ Χριστὸς ὁ vids τοῦ Θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν 
τῷ ὀνόματι αὐτοῦ. 
9] META ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ ᾿Ϊ]ησοῦς τοῖς 
μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος; ἐφανέρωσε ὃ 
ο οὕτως. ἦσαν ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς ὁ λεγόμενος 
Δίδυμος, καὶ Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς Γαλιλαίας, καὶ οἱ τοῦ 
8 Ζεβεδαίου, καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. λέγει αὐτοῖς 
Σίμων Πέτρος, “Ὑπάγω adsevew.” Δέγουσιν αὐτῷ, ““᾿Ἐρχό- 
μεθα καὶ ἡμεῖς σὺν col.” ᾿Εξῆλθον καὶ ἀνέβησαν εἰς τὸ πλοῖον 
4 εὐθὺς, καὶ ἐν ἐκείνη τῇ νυκτὶ ἐπίασαν οὐδέν. πρωΐας δὲ ἤδη 
γενομένης ὄστη ὁ ᾿Ιησοῦς εἰς τὸν αἰγιαλόν" οὐ μέντοι ἤδεισαν 
5 οἱ μαθηταὶ ὅτι ᾿Ιησοῦς ἐστί. λέγει οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “ Παι- 


29. Θωμᾶ appears to be an interpolation. disciples had returned to their former employ- 
Cuap. XXI. 8. It would seem, that the ment. All the best MSS. read ἐνέβησαν. 


ᾳ 2 


4 xiii. 23. 


228 ETATTEAION [Κεφ. 21. 


3 


δία, μή τι προσφάγιον ἔχετε ;” ᾿Απεκρίθησαν αὐτῷ, “ Οὔ. 
ὋὉ δὲ εἶπεν αὐτοῖς, “ Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ 6 
δίκτυον, καὶ εὑρήσετε." “EBaXov οὗν, καὶ οὐκ ἔτι αὐτὸ ἑλκύσαι 
ἔσχυσαν ἀπὸ τοῦ πλήθους τῶν ἰχθύων. ἃ λέγει οὖν ὁ μαθητὴς 7 
ἐκεῖνος, ὃν ἡγάπα ὁ ᾿Ιησοῦς, τῷ Πέτρῳ, “Ὃ κύριος ἐστί.᾽ 
Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριος ἐστὶ, τὸν ἐπενδύτην 
διεξώσατυ, (ἣν yap γυμνὸς,) καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασ- 
σαν. οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον. οὐ γὰρ ἦσαν 8 
μακρὰν ἀπὸ τῆς γῆς, GAN ὡς ἀπὸ πηχῶν διακοσίων, σύροντες 
τὸ δίκτυον τῶν ἰχθύων. ‘As οὖν ἀπέβησαν εἰς τὴν γῆν, βλέ- 9 
πουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, καὶ ἄρτον. 
λέγει αὐτοῖς ὁ ᾿Ιησοῦς, ““᾿Ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιά- 10 
cate νῦν." ᾿Ανέβη Σίμων Πέτρος, καὶ εἵλκυσε τὸ δίκτυον ἐπὶ 11 
τῆς γῆς, μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντηκοντατριῶν' καὶ 
τοσούτων ὄντων, οὐκ ἐσχίσθη τὸ δίκτυον. 

Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, “Δεῦτε, ἀριστήσατε."" Οὐδεὶς δὲ 12 
ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτὸν, “ Σὺ τίς εἶ ;᾽ εἰδότες ὅτι 


- ὁ κύριος ἐστίν. ἔρχεται οὖν ὁ ᾿Ιησοῦς, καὶ λαμβάνει τὸν ἄρτον 18 


e ΦῬοΙ. i. 14. 


Ever. 7; 
et xiii. 23. 


καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως. τοῦτο ἤδη τρίτον 14 
ἐφανερώθη ὁ ᾿Ιησοῦς τοῖς μαθηταῖς αὐτοῦ, ἐγερθεὶς ἐκ νεκρῶν. 
"Ore οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὁ ᾿]ησοῦς, 
“Σίμων ᾿Ιωνᾶ, ἀγαπᾷς με πλεῖον τούτων ;᾽ Aéye αὐτῷ, 
“Ναὶ, κύριε' σὺ οἶδας ὅτι φιλῶ ae.” Δέγει αὐτῷ, “ Βόσκε 
τὰ ἀρνία μον." Aéye αὐτῷ πάλιν δεύτερον, “Σίμων ᾿Ιωνᾶ, 16 
ἀγαπᾷς με;᾽ Aéyes αὐτῷ, “Nai, κύριε' σὺ οἷδας ὅτι φιλῶ 
σε." Λέγει αὐτῷ, ““Ποίμαινε τὰ πρόβατά μου." Λέγει αὐτῷ 
τὸ τρίτον, “ Σίμων ᾿Ιωνᾶ, φιλεῖς με ;” ᾿Ελυπήθη ὁ Πέτρος, ὅτι 
εἶπεν αὐτῷ τὸ τρίτον, “ φιλεῖς με ;᾽ καὶ εἶπεν αὐτῷ, “ Κύριε, 
σὺ πάντα οἶδας" σὺ γινώσκεις ὅτι φιλῶ oe.” Λέγει αὐτῷ ὁ 
᾿Ιησοῦς, “ Βόσκε τὰ πρόβατά pov. " ἀμὴν, ἀμὴν, λέγω σοι, ὅτε 18 
ἧς νεώτερος, eCwvvves σεαυτὸν, καὶ περιεπάτεις ὅπου ἤθελες" 
ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει, 
καὶ οἴσει ὅπου οὐ θέλεις." Τοῦτο δὲ εἶπε, σημαίνων ποίῳ 
θανάτῳ δοξάσει τὸν Θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ, “᾽Ακο- 
λούθει μοι." ᾿Ἐπιστραφεὶς δὲ ὁ Πέτρος βλέπει τὸν μαθητὴν, 
ὃν ἠγάπα ὁ ᾿Ιησοῦς, ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ 
δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπε, “ Κύριε, τίς ἐστιν ὁ πα- 
ραδιδούς σε ;᾽" Τοῦτον ἰδὼν ὁ Πέτρος λέγει τῷ ᾿Ι]ησοῦ, “ Κύριε, 21 
οὗτος δὲ τί; Δέγει αὐτῷ ὁ ᾿Ιησοῦς, “᾽Εὰν αὐτὸν θέλω μένειν 22 


1 


-— 


7 


7. γυμγός. He had only his under garment 
on. Mark xiv. 52. 

15. πλεῖον τούτων. This was perhaps added, 
because Peter alone had come out of the boat 
to meet Jesus. Am J to infer from this action, 
that thou lovest me more than these do? 

18. ὀξώννυες περιεπάτεις. Dr. Clarke 





thinks that this alludes to Peter having put on 
his fisher’s coat and come to Jesus. 

Ibid. ἐκτενεῖς. This perhaps alludes to 
crucifixion, by which Peter is said to have 
died at Rome in the reign of Nero, 

22. μένειν. See 1 Cor. xv. 6. 


Κεφ. 21.] ΚΑΤΑ IRANNHN. 229 


23 ἕως ἔρχομαι, τι πρός σε; σὺ ἀκολούθει po.” ᾿Ἐξῆλθεν οὖν ὁ 
λόγος οὗτος εἰς τοὺς ἀδελφοὺς, "Ore ὁ μαθητὴς ἐκεῖνος οὐκ 
ἀποθνήσκει" καὶ οὐκ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, ὅτι οὐκ ἀποθνήσκει" 
ἀλλ᾽, “᾽Εὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε ;” 

8: ΟΥ̓́ΤΟΣ ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ 
γράψας ταῦτα' καὶ οἴδαμεν ὅτε ἀληθής ἐστιν ἡ μαρτυρία 

25 αὐτοῦ. "ἔστι δὲ καὶ ἄλλα πολλὰ ὅσα ἐποίησεν ὁ ᾿Ϊησοῦς, ε xx. 80. 
ἅτινα ἐὰν γράφηται καθ᾽ ἕν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆ- 
σαι τὰ γραφόμενα βιβλία. ᾿Αμήν. 


ΠΡΑΞΕΙΣ ΤΩΝ ΑΓΙΩΝ 


ΑΠΟΣΤΟΛΩΝ. 


ACTS OF THE APOSTLES. 


This is unquestionably the work of 8. Luke, and was written subse- 
quently to his Gospel, i.1. It appears from xxviii. 30. that it was at 
least not published till after the end of 8. Paul’s first imprisonment at 
Rome, i.e. till the year 58; but it was probably written during that 
period, or at the beginning of it; otherwise 8. Luke would have been 
likely to say more of 8. Paul’s history during those two years. The two 
last verses may have been added, when the imprisonment was over, at 
which time the work was probably published ; for, if it had been written 
later, the history of 8. Paul would have been continued. I conclude 
therefore, that the Acts of the Apostles were written at Rome between 
the years 56 and 58, and were published in 58. 


ΠΡΑΞΕΙ͂Σ ΤΩΝ ΑΓΙΩΝ 


ΑΠΟΣΤΟΛΩΝ. 





1 TON μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεό- A.D. 31. 
2 φίλε, ὧν ἤρξατο ὁ ᾿Ιησοῦς ποιεῖν τε καὶ διδάσκειν, ἄχρι Fs!” 
ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίον, οὗς 
8 ἐξελέξατο, ἀνελήφθη. οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ 
τὸ παθεῖν αὐτὸν, ἐν πολλοῖς τεκμηρίοις, δι’ ἡμερῶν τεσσαρά- 
κοντα ὀπτανόμενος αὐτοῖς, καὶ λέγων τὰ περὶ τῆς βασιλείας 
4 τοῦ Θεοῦ. " καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἵερο- « Lu xziv.49; 


Joh. xiv. 26; 


σολύμων μὴ χωρίξεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν TOU et xv. 26. 
5 πατρὸς, “ἣν ἠκούσατέ μου" ὃ ὅτι “I ὠάννης μὲν ἐβάπτισεν b Matt.iii.11; 


Mar. i. ἢ; 


ὕδατι, ὑμεῖς δὲ  αξτισθησεῦθε ἐν πνεύματι ἁγίῳ, οὐ μετὰ γα ii 16; 


6 πολλὰς ταύτας ἡμέρας. 


Οἱ μὲν οὖν συνελθόντες ἐπηρώτων I i: 38; 


iufr. ii. 4; 


αὐτὸν, λέγοντες, “ Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις eerie, 
7 τὴν βασιλείαν τῷ ‘Iopann ;” Εἶπε δὲ πρὸς αὐτοὺς, “Οὐχ ὺ ὑμῶν “πο 
ἐστι γνῶναι χρόνους ἢ καιροὺς οὺς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ 

8 ἐξουσίᾳ “ ἀλλὰ λήψεσθε δύναμιν, ἐπελθόντος τοῦ ἁγίου πνεύ- « ii. 3. 
ματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μοι μάρτυρες ἔν τε 'Ιερουσαλὴμ καὶ 
ἐν πάσῃ τῇ ᾿Ιουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχώτον τῆς vis.” 

9° Καὶ ταῦτα εἰπὼν, βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπο 4 Μετ.ανὶ.0, 


10 ἔλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. καὶ ὡς ἀτενίζοντες 


Lu. Ἀχὶν. $1. 


ἦσαν εἰς Tov οὐρανὸν, πορευομένου αὐτοῦ, καὶ ἰδοὺ, ἄνδρες δύο 
11 παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ, of καὶ εἶπον, “"Ανδρες 


Cuap. 1. 1. Τὸν πρῶτον λόγον. The allu- 
sion to 8, Luke’s Gospel is evident. Philo 
Judseus uses λόγος in the same way, ὁ μὲν 
πρότερος λόγος ἦν ἡμῖν, ὦ Θεόδοτε, περὶ τοῦ 
a. τ. A. vol. ii. p. 446. 

Ibid. Θεόφιλε. See Luke i. 3. 

Ibid. ὧν ἤρξατο---ἄχρι hs ἡμέρας, the things 
which he did from the beginning of his ministry 
till the day when, ἃς. See Mark ii. 23. 

2. The words διὰ πνεύματος ἁγίου have been 
connected with ἐξελέξατο, but they more pro- 
perly belong to ἐντειλάμενος, and may mean, 
having told the apostles that his commands would 
μ more fully made known to them by the Holy 

host. 


4. συναλιζόμενος. Camerarius (with the 


Vulgate) understands this of Jesus associating 
with his disciples after his resurrection: but 
Erasmus, Raphel, and Alberti, refer it more 
properly to his convening them for the last time 
immediately before his ascension. 

Ibid. ἣν ἠκούσατέ pov. He had promised 
this in Matt. x. 20; John xiv. 26; xv. 26. 
Compare Luke xxiv. 49. 

7. ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Hath appointed 
by his own power. 

8. Jerusalem—Judza—Samaria—the whole 
world. The gradual extension of the gospel is 
here foretold. When the disciples were sent 
out, as related in Matt. x. 5, the Samaritans 
and the Gentiles were expressly excluded. 

10. The reading is probably ἐσθήσεσι λευκαῖς. 


Ν 


232 


ΠΡΑΞΕΙΣ 


[Κεφ. 1. 


A.D.81. Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανὸν ; οὗτος 6 
᾿Ιησοῦς, ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύ- 
σεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν." 
Τότε ὑπέστρεψαν εἰς 'ἹΙερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου 12 
᾿Ελαιῶνος, ὅ ἐστιν ἐγγὺς 'Ιερουσαλὴμ, σαββάτον ἔχον ὁδόν. 

Καὶ ὅτε εἰσῆλθον, ἀνέβησαν εἰς τὸ ὑπερῷον οὗ ἦσαν κατα- 18 
μένοντες, ὅ τε Πέτρος καὶ ᾿Ιάκωβος καὶ ᾿Ιωάννης καὶ ᾿Ανδρέας, 
Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Ματθαῖος, ᾿Ιάκωβος 
᾿Αλφαίον καὶ Σίμων ὁ Ζηλωτὴς, καὶ ᾿Ιούδας ᾿Ιακώβου. οὗτοι 14 
πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσενχῇ καὶ 
τῇ δεήσει, σὺν γυναιξὶ καὶ Μαρίᾳ τῇ μητρὶ τοῦ ᾿Ιησοῦ, καὶ σὺν 


τοῖς ἀδελφοῖς αὐτοῦ. 


KAI ἐν ταῖς ἡμέραις ταύταις ἀναστὰς Πέτρος ἐν μέσῳ τῶν 15 
μαθητῶν εἶπεν" (ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν 
¢ Joh.xiii.18; εἴκοσιν") “°” Avdpes ἀδελφοὶ, ἔδει πληρωθῆναι τὴν γραφὴν ταύ- 16 


οἱ xviii. 3. 


A a XN A \ @ ὃ A s 4 id ‘ 
την, ἣν προεῖπε TO πνεῦμα TO ἅγιον Ola TTOMATOS αβὶδ, περι 


᾿Ιούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσι τὸν ᾿Ιησοῦν' ὅτι 17 
κατηριθμημένος ἦν σὺν ἡμῖν, καὶ ἔλαχε τὸν κλῆρον τῆς δια- 


f Matt. xxvii. κονίας ταύτης. 
8. 


((Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ τοῦ 18 


μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἔλάκησε μέσος, καὶ 

ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ, καὶ γνωστὸν ἐγένετο πᾶσι 19 

τοῖς κατοικοῦσιν [Ιερουσαλὴμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο 
“ἐἶϑο, ’) > A 3 Ἁ , , 

τῇ ἰδίᾳ διαλέκτῳ αὐτῶν ᾿Ακελδαμὰ, τουτέστι, χωρίον αἵματος.) 


ε Peal. 
Ἰχὶχ. 25; 
et εἰχ. 8. 


“ γέγραπται γὰρ ἐν βίβλῳ Ψαλμῶν, “ Γενηθήτω ἡ ἔπαυλις 20 
αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ.᾽ καὶ ‘Ti ἐπι- 
σκοπὴν αὐτοῦ λάβοι ἕτερος." 


Δεῖ οὖν τῶν συνελθόντων ἡμῖν 21 


ἀνδρῶν ἐν παντὶ χρόνῳ, ἐν ᾧ εἰσῆλθε καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ 
κύριος ᾿Ιησοῦς, ἀρξάμενος ἀπὸ τοῦ βαπτίσματος ᾿Ιωάννου ἕως 22 


12. σαββάτου ὁδόν. About two miles. The 
ascension took place at Bethany, (Luke xxiv. 
50,) which was fifteen stadia from Jerusalem ; 
(John xi. 18.) Josephus says that the mount 
of Olives was five stadia from Jerusalem: 
Antiq. xx. 8, 6. but he measured from the foot 
of the hill nearest to the city. See L. de Dieu. 

18. ὑπερῷον. L. Bos and Valckenaer derive 
this word from ὑπὲρ, Srepos, as from πατρὸς 
comes πατρώϊος. Krebsius and L. de Dieu in- 
terpret it of a chamber in the temple. Josephus 
mentions such, Antig. viii. 3,2; xi.5,4. Luke 
says, that, when they returned to Jerusalem, 
they were continually in the temple, xxiv. 53. 
See also Acts ii. 46; v. 20, 21,42. The pas- 
sage seems to mean, that they went into the 
upper room, where they had been in the habit 
of meeting. 

18. "Io Ἰακώβου. See note at Luke vi. 16. 

14. The words καὶ τῇ δεήσει are wanting in 
many MSS. 

Ibid. γυναιξί. We find mention of several 
women, Mary Magdalene, Mary mother of 
James, Salome, Joanna. 


15. ὀνομάτων. See Rev. iii. 4; xi. 18. For 
ἐπὶ τὸ αὐτό see note at Matt. xxii. 34. 

16. γραφὴν ταύτην. He quotes it in ver. 20. 

17. σὺν ἡμῖν. Probably ἐν ἡμῖν. 

Ibid. ἔλαχε τὸν κλῆρον. He had his share. 
See ver. 25. 

18,19. These two verses should be in a par- 
enthesis, 88 containing the remark of S. Luke, 
and not part of S. Peter’s speech. This seems 
plain from the latter part of ver. 19. 

18. ἐκτήσατο. According to Matthew xxvii. 
7. it was not Judas himself who bought the 
field, but the chief priests with his money. 

Ibid. Matthew says that he hanged himeelf, 
ἀπήγξατο, xxvii. 5. It is supposed that the 
rope broke, and he fell down. See Raphel. ad 
Matt. A very different story is told by Theo- 
phylact: see Routh’s Relig. Sacr. vol. i. p. 9. 
and notes; Wolfius. 

20. Γενηθήτω ἡ ἔπαυλις αὐτῶν hpnuwpern, 
καὶ ἐν τοῖς σκηνώμασιν αὐτῶν μὴ ἔστω ὁ κατοι- 
κῶν. LX ' 

22. ἀπὸ τοῦ βαπτίσματος ᾿Ιωάννου, from the 
time of his being baptized by John. Wolfias. 


Κεφ. 1, 2.] ΤΩΝ ATOSTOANN. 233 
τῆς ἡμέρας ἧς ἀνελήφθη ἀφ᾽ ἡμῶν, μάρτυρα τῆς ἀναστάσεως 

23 αὐτοῦ γενέσθαι σὺν ἡμῖν ἕνα τούτων." Kat ἔστησαν δύο, ᾿Ιω- 
σὴφ τὸν καλούμενον Βαρσαβᾶν, ὃς ἐπεκλήθη ᾿Ιοῦστος, καὶ 

24 Ματθίαν. καὶ προσευξάμενοι εἶπον, “ Σὺ, Κύριε, καρδιογνῶστα 

25 πάντων, ἀνάδειξον ἐκ τούτων τῶν δύο ἕνα, ὃν ἐξελέξω, λαβεῖν 
τὸν κλῆρον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἐξ ἧς παρέβη 

26 ᾿Ιούδας, πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον." Kai ἔδωκαν κλή- 
ρους αὐτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκατεψη- 
φίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. 

2 ΚΑῚ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς, 


A.D. 831. 


2 ἦσαν ἅπαντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτό. καὶ ἐγένετο ἄφνω ἐκ 
τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλή- 
8 ρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι: καὶ ὥφθησαν αὐτοῖς 
διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ᾽ ἕνα ἕκαστον 


4 αὐτῶν, " καὶ ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου, καὶ ἤρξαντο 


λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ πνεῦμα ἐδίδον αὐτοῖς ἀπο- 
5 φθέγγεσθαι. ἯΗσαν δὲ ἐν ᾿Ιερουσαλὴμ κατοικοῦντες ᾿Ιουδαῖοι 
Ww 3 n 3 Ν \ ΝΜ [οἱ 4 A Ἁ 3 ’ 
6 ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν. γενο- 
μένης δὲ τῆς φωνῆς ταύτης, συνῆλθε τὸ πλῆθος καὶ συνεχύθη" 


23. Both these persons were said to have 
been of the seventy disciples. Eus. H. E. i. 12. 
Barsabas has been supposed to be Barnabas, 
but without foundation. Papias said, that he 
drank poison without being hurt. (Apud Eus. 
iii. 39.) Clement of Alexandria says, that some 
had considered Matthias to be Zacchzus, which 
seems highly improbable, p. 579. Many MSS. 
read Βαρσαββᾶν». 

24. Κύριε. If this prayer was addressed to 
Christ, as it seems to have been, it ascribes to 
him an unquestionable attribute of Deity. See 
vii. 59; 2 Cor. xii. 8. 

25. κλῆρον. Many MSS. read τόπον, and ἀφ᾽ 
hs for ἐξ ἧς. 

Ibid. τὸν τόπον τὸν ἴδιον. Some have under- 
stood this of a successor going into the place of 
Judas: but it seems certainly to refer to the 
place of departed spirits, into which Judas was 
gone. See Bull, Sermon ii. Wolfius. 

26. ἔδωκαν κλήρους. Mosheim supposes 
this merely to mean, they gave their votes. De 
Rebus ante Const. Cent. i. 14. Luke writes 
ἔβαλον κλῇρον in his Gospel, xxiii. 34. 

Cuap. II. 1. Πεντηκοστῆς. This feast was 
celebrated on the fiftieth day after the 16th of 
Nisan, which was the second day of the pass- 
over. It was the last day of the feast of weeks, 
i. e. seven weeks after the passover. It was 
also called the feast of harvest, Exod. xxiii. 16, 
because the barley harvest, which began at the 
passover, ended at this time: and this day was 
called the day of the first fruits, Numb. xxviii. 
26, because on that day a new meat offering 
was offered. It has also been shewn, that the 
Law was delivered from Sinai on the fiftieth 
day after the Israelites left Egypt. 


Ibid. ἅπαντες. It is doubted whether this 
means all the apostles, or the hundred and 
twenty also, who are mentioned in i. 15. 

Ibid. ἐπὶ τὸ αὐτό. See note at Matt. xxii. 
84, They appear to have assembled at the 
third hour, (ver. 15.) i.e. uine o’clock, which 
was an hour of prayer. 

2. τὶν οἶκον. The house has been said to be 
that of Mary the mother of John, (xii. 12.) of 
Simon the leper, of Joseph of Arimathea, of 
Nicodemus, &c. Krebsius thinks it was a 
room in the temple. See i 18. 

8. διαμεριζόμεναι γλῶσσαι. This has gene- 
rally been taken to mean cloven tongues: but 
διαμεριζόμεναι may signify distributed, i. 6. to 
each of the apostles. See Heb. ii. 4. Theo- 
doret conceived that the apostles’ tongues were 
divided, and appeared to be on fire. 4 tongue 
of fre occurs at Isaiah v. 24. in the Hebrew. 

Ibid. ἐκάθισε seems to have no nominative. 
L. de Dieu says it agrees with wip but it might 
agree with πνεῦμα understood. 

4. λαλεῖν. They seem to have gone out of 
the room where they were sitting, and to have 
mixed with the multitude below. 

Ibid. ἑτέραις. In Mark xvi. 17. it is καιναῖς. 

δ. εὐλαβεῖς. Luke calls Simeon δίκαιος καὶ 
εὐλαβής, ii. 25. They may have been called 
εὐλαβεῖς, because they were come to attend the 
festival. 

6. φωνῆς. This may perhaps allude to the 
sound. (ἦχος ver. 2.) It was certainly heard by 
the multitude, (see ver. 33.) who were perhaps 
assembled in the temple for prayer. Φωνὴ is 
nowhere used in the New Testament for a 


repori, 


A.D. $1. 


i Joel ii. 28. 


ΠΡΑΞΈΕΙΣ [Κεφ. 2. 


294 


ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν. ἐξ- 
ίσταντο δὲ πάντες καὶ ἐθαύμαζον, λέγοντες πρὸς ἀλλήλους, “Οὐκ, 
ἰδοὺ, πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; καὶ πῶς ἡμεῖς 
ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ἡ ἐγεννήθημεν, Πάρ- 
Oot καὶ Μῆδοι καὶ ᾿Ελαμῖται, καὶ οἱ κατοικοῦντες τὴν εσοπο- 
ταμίαν, ᾿Ιουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν ᾿Ασίαν, 
Φρυγίαν τε καὶ Παμφυλίαν, Αἴγνπτον καὶ τὰ μέρη τῆς Λιβύης 
τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες ᾿ Ῥωμαῖοι, ᾿Ιουδαῖοί τε 
καὶ προσήλυτοι, Κρῆτες καὶ “ApaBes, ἀκούομεν λαλούντων av- 
τῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ Beod;” Ἐξ- 
ίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες, 
“Ti ἂν θέλοι τοῦτο εἶναι ;” “Ἕτεροι δὲ χλευάζοντες ἔλεγον, 
"Ort γλεύκους μεμεστωμένοι εἰσί." 

Σταθεὶς δὲ Πέτρος σὺν τοῖς ἕνδεκα, ἐπῆρε τὴν φωνὴν αὐτοῦ, 
καὶ ἀπεφθέγξατο αὐτοῖς, “"Avdpes ᾿Ιουδαῖοι, καὶ οἱ κατοικοῦντες 
“Ιερουσαλὴμ ἅπαντες, τοῦτο ὑμῖν γνωστὸν ἔστω, καὶ ἐνωτίσασθε 
τὰ ῥήματά μου. οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε, οὗτοι μεθύου- 
ow ἔστι γὰρ ὥρα τρίτη τῆς ἡμέρας: ἀλλὰ τοῦτό ἐστι τὸ εἰρη- 
μένον διὰ τοῦ προφήτου ᾿Ιωὴλ, ‘ Καὶ ἔσται ἐν ταῖς ἐσχάταις 
ἡμέραις, λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν 
σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν' 
καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ οἱ πρεσβύτεροι ὑμῶν 
ἐνύπνια ἐνυπνιασθήσονται. καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ 
τὰς δούλας μου, ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ Tob πνεύ- 
ματός μου, καὶ προφητεύσουσι. καὶ δώσω τέρατα ἐν τῷ οὐρανῷ 
ἄνω, καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα 
καπνοῦ. ὁ ἥλιος μεταστραφήσεται εἰς σκότος, καὶ ἡ σελήνη εἰς 
αἷμα, πρὶν ἢ ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπι- 


7 


o © 


— 


0 


a 


1 


18 


19 


20 


k Rom.x.18. φανῆ. καὶ ἔσται, πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου, 21 


9, 10. These verses seem to be in ἃ paren- 
thesis, and probably added by S. Luke. 
9. "EAauiras. Persians. 


See Isaiah xxi. 2. this period. 


who had been banished from Rome by Tiberius, 
and who were not suffered to return till about 


There was a country called Elymais, bordering 
upon Persia. 

Ibid. *lov8alay. It seems singular that Judwa 
should be mentioned between Mesopotamia and 
Cappadocia, or why it should be mentioned at 
all, since the persons now spoken of were foreign 
Jews. The countries seem to be enumerated 
in regular order, beginning from the east; and 
if so, Judea is rightly placed. 

Ibid. ᾿Ασίαν. This means the proconsular 
Asia, or the province, of which Ephesus was 
the capital. In xx. 4. AepBaios is not included 
among ᾿Ασιανοί. 

10. of ἐπιδημοῦντες Ῥωμαῖοι, ᾿Ιουδαῖοί τε καὶ 
προσήλυτοι. The Romans that are in the 
country, whether Jews who have been made 
citizens of Rome, or Romans who have be- 
come proselytes to Judaism. Perhaps the 
ἐπιδημοῦντες Ῥωμαῖοι may have been the Jews 


12, 13. The foreign Jews were amazed at 
hearing their own languages spoken: the na- 
tives heard a language which they did not un- 
derstand, and attributed it to drinking. This 
distinction seems to be observed in ver. 14. 
ἄνδρες Ἰουδαῖοι are the natives, of κατ. ‘lepou- 
σαλήμ, the foreigners. 

13. Most MSS. read διαχλενάζοντες. 

Ibid. γλεῦκος is explained by Suidas, +d 
ἀποστάλαγμα τῆς σταφυλῆς πρὶν πατηθῇ. 

15. τρίτη. This was one of the hours of 
prayer. See iii.1; x. 3, 9. 

17. ἐν rats ἐσχάταις ἡμέραι. The LXX 
have μετὰ ταῦτα, as itis in the Hebrew. The 
expression of the last days generally alludes to 
the gospel dispensation. See 1 Tim. iv. 1. 

Ibid. ἐνύπνια. Many MSS. read ἐνυπνίοις. 

20. ἡμέραν. The first coming of Christ. 
Calovius, Wolfius. 


Keg. 2.} 


22 σωθήσεται. 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


235 


|\"Avdpes ᾿Ισραηλῖται, ἀκούσατε τοὺς λόγους τού- _A.D. 31. 


τους ᾿Ιησοῦν τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδευγ- | * 38 
μένον εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις, οἷς ἐποίησε δι 

98 αὐτοῦ ὁ Θεὸς ἐν μέσῳ ὑμῶν, καθὼς καὶ αὐτοὶ οἴδατε, τοῦτον τῇ 
ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ Θεοῦ ἔκδοτον λαβόντες, διὰ 

24 χειρῶν ἀνόμων προσπήξαντες ἀνείλετε' ™by ὁ Θεὸς ἀνέστησε, © ver. 32; 


et iii. 15; 


λύσας Tas ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖ- δι iv. 10; 
25 σθαι αὐτὸν ὑπ᾽ αὐτοῦ. " Δαβὶδ γὰρ λέγει εἰς αὐτὸν, ‘ Προω- * *. 4: 


et xiii. 30, 34; 


ρώμην τὸν Κύριον ἐνώπιόν pov διὰ παντός" ὅτι ἐκ δεξιῶν pov "1 *¥i. 31; 


, Rom. iv. 24; 


26 ἐστὶν, iva μὴ σαλευθῶ' διὰ τοῦτο εὐφράνθη ἡ καρδία μου, καὶ et vii. 11; 


1 Cor. vi. 14; 


ἠγαλμάσατο ἡ γλῶσσά pou ἔτι δὲ καὶ ἡ σάρξ μου κατασκη- εἰ xv. δ; 
a7 νώσει ἐπ᾽ ἐλπίδι. ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου eis 20°F: 143 
28 Gdou, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. ἐγνώρισάς μοι Eph. i. 10; 


Col. ii. 13; 


ὁδοὺς ζωῆς: πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπον Gov.” 1 Thess. i. 10; 


99 9 "Ἄνδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ 


Heb. xiii. 20. 
5 Psal. xvi. 8. 


τοῦ πατριάρχου AaBid, ὅτι καὶ ἐτελεύτησε καὶ ἐτάφη, καὶ τὸ ° xiii. 36; 


1 Reg. ii. 10. 


n > -ς 3 ? € A ἵ) fo} ¢ ’ , 
30 μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης. Ῥπροφήτης » sii ἘρΝ 
οὖν ὑπάρχων, καὶ εἰδὼς ὅτε ὅρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρ- 28am.vii-13; 


1Par.xxii.10; 


ποῦ τῆς ὀσφύος αὐτοῦ TO κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, Peal. cuxxii. 
αθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, «προϊδὼν ἐλάλ, ὶ τῆς ἀνα- ἢν 
31 καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, «προϊδὼν Noe περὶ τῆς ἀνα- 4 sii. 55; 
στάσεως τοῦ Χριστοῦ, ὅτι οὐ κατελείφθη ἡ ψυχὴ αὐτοῦ εἰς Pasl- xvi. 10. 
82 Gdou, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. τοῦτον τὸν ᾿Ιησοῦν 
88 ἀνέστησεν ὁ Θεὸς, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. τῇ δεξιᾷ 
οὖν τοῦ Θεοῦ ὑψωθεὶς, τήν τε ἐπωγγελίαν τοῦ ἁγίου πνεύματος 
λαβὼν παρὰ τοῦ πατρὸς, ἐξέχεε τοῦτο ὃ νῦν ὑμεῖς βλέπετε καὶ 
84 ἀκούετε. οὐ γὰρ Δαβὶδ ἀνέβη εἰς τοὺς οὐρανούς. Μέγει δὲ av- 
35 τὸς, “Εἶπεν ὁ Κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μον’ ἕως + Peal. cx. 1. 


22. ἀποδεδειγμένον. Krebsius translates it, qué 
multis documentis Dei filius verusque Messias de- 
monstratus est. Alberti, celebrem factum inter vos. 

23. ὡρισμένῃ. So in Luke xxii. 22. ὁ μὲν 
vids τοῦ ἀνθρώπου πορεύεται κατὰ τὸ ὡρισμένον. 
See also Acts iv. 28. Diodorus Siculus writes, 
οὐχ ὡς ἔτυχεν, οὐδ᾽ αὐτομάτως, ἀλλ᾽ ἀρισμένῃ 
τινι καὶ βεβαίως κεκυρωμένῃ θεῶν κρίσει. ii. 80. 
p- 116. The βουλὴ and πρόγνωσις of God re- 
late to ἔκδοτον: it was determined by God to 
give up Jesus to the Jews. Λαβόντες is wanting 
in some MSS. 

Ibid. διὰ χειρῶν ἀνόμων pe means, by 
the instrumentality of the Gentiles. Wolfius ; and 
the true reading seems to be χειρός. 

24. ὠδῖνας. If we take this word in its 
usual sense of pains of labour, it may mean that 
the grave was made to render back the Lord 
with violent convulsions and throes. We find 
ὠδῖνες ὅδου περιεκύκλωσάν με in Psalm xvii. 5. 
᾿Ωδίνων signifies sorrows in Matt. xxix. 8. 

27. ov. See note at Luke xvi. 23. Most 
MSS. read g3n». 

29. Jerom speaks of often going to pray at 
the tomb of David. S. Paul makes a similar 
application of this prophecy in xiii. 36. 


30. The words in Psalm cxxxi 11. are ὥμοσε 





Κύριος ἐκ καρποῦ τῆς κοιλίας σου θήσομαι 
ἐπὶ τοῦ θρόνου σου. 
Ibid. ἀναστήσειν here has no reference to 


the resurrection of Christ, but to God raising 
him up, or causing him to appear among the 
Jews. See iii. 22, 26; vii. 87 ;exiii. 33. Td 
κατὰ σάρκα evidently implies that Christ had 
another nature beside the human; but the 
words are omitted in many MSS. 

31. Many MSS. read οὔτε κατελείφθη εἰς 
G8ou, οὔτε x. τ. A. and omit ἡ ψυχὴ αὐτοῦ. 

88. ἐπαγγελίαν. If this speech had deen 
addressed to the apostles only, S. Peter might 
have alluded to the places quoted at i. 4. but 
as it was addressed to the multitude, he pro- 
bably alluded to the prophecy of Joel: and 
ἐξέχεε refers to ἐκχεῶ in ver. 17. See also 
ver. 39. 

88. βλέπετε. This shews that there was 
some. visible appearance, which the people saw 
as well as the apostles. Νῦν is wanting in 
many MSS. 

84. τῷ κυρίῳ pov. We have our Saviour’s 
own authority for saying, that David applied 
these words to Christ. Matt. xxii, 43, 


ΠΡΑΞΕΙΣ [Κεφ. 2, 3. 


ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. ᾿Ασφαλῶς 36 
οὖν γινωσκέτω πᾶς οἶκος ᾿Ισραὴλ, ὅτι Κύριον καὶ Χριστὸν 
αὐτὸν ὁ Θεὸς ἐποίησε, τοῦτον τὸν ᾿Ιησοῦν ὃν ὑμεῖς ἐσταυρώ- 


᾿Ακούσαντες δὲ κατενύγησαν τῇ καρδίᾳ, εἶπόν τε πρὸς τὸν 37 
Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους, “ Τί ποιήσομεν, ἄνδρες 
ἀδελφοί ; Πέτρος δὲ ἔφη πρὸς αὐτοὺς, “ Μετανοήσατε, καὶ 38 
βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ εἰς 
ἄφεσιν ἁμαρτιῶν: καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύ- 
ματος. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν, καὶ 39 
πᾶσι τοῖς εἰς μακρὰν, ὅσους ἂν προσκαλέσηται Κύριος 6 Θεὸς 
‘Erépats τε λόγοις πλείοσι διεμαρτύρετο καὶ παρ- 40 
εκάλει, λέγων, “ Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύ- 
Οἱ μὲν οὖν ἀσμένως ἀποδεξάμενοι τὸν λόγον αὐτοῦ 41 
ἐβαπτίσθησαν' καὶ προσετέθησαν τῇ ἡμέρᾳ ἐκείνη ψυχαὶ ὡσεὶ 
τρισχιλεαι. 

Ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ 42 
τῇ κοινωνίᾳ καὶ τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. ἐγέ- 48 
vero δὲ πάσῃ ψυχῆ φόβος, πολλά τε τέρατα καὶ σημεῖα διὰ 
τῶν ἀποστόλων ἐγίνετο. "πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ 44 
αὐτὸ, καὶ εἶχον ἅπαντα κοινὰ, καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις 45 
ἐπύίπρασκον, καὶ διεμέριζον αὐτὰ πᾶσι, καθότι ἄν τις χρείαν 
εἶχε' ἰκαθ᾽ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ 46 
ἱερῷ, κλῶντές τε κατ᾽ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν 
ἀγαλλιάσει καὶ ἀφελότητι καρδίας, αἰνοῦντες τὸν Θεὸν καὶ 4; 


236 
A.D. 81. 
care.” 
Lov.” 
τῆς 93 
8 iv. $2. 
t xx. 7. 


ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. “O δὲ κύριος προσετίθει 
τοὺς σωζομένους καθ᾽ ἡμέραν τῇ ἐκκλησίᾳ. 

᾽ΕἘΠΙῚ τὸ αὐτὸ δὲ Πέτρος καὶ ᾿Ιωάννης ἀνέβαινον εἰς τὸ ἱερὸν 3 
ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐννάτην. καί τις ἀνὴρ χωλὸς 2 
ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάξετο" ὃν ἐτίθουν καθ᾽ 


86. Most MSS. read ὅτι αὐτὸν καὶ Κύριον 
καὶ Χριστόν. 

88. Many®MSS, read τοῦ κυρίου ᾿Ιησοῦ Χ. 

39. τοῖς εἰς μακράν. It has been doubted, 
whether this means the Gentiles, or the remote 
posterity of the Jews. It is certainly applied 
to the Gentiles in Eph. ii. 13, 17. 8. Peter, 
however, could hardly at this time have con- 
templated the conversion of the Gentiles. The 
Jews perhaps believed in the future admission 
of the Gentiles, but merely by their embracing 
Judaism. 

41. ἀσμένως is omitted in many MSS. 

42. κοινωνίᾳ. Hammond interprets it of 
making contributions for the poor. So also 
Mosheim, De Rebus ante Const. Cent. i. 37. 
See Rom. xv. 26; 2 Cor. viii. 4; ix. 13; ‘Heb. 
xiii. 16. 

Ibid. κλάσει τοῦ ἄρτου seems to mean the 
Eucharist. See xx. 7; 1 Cor. x. 16. So Pear- 
son, Wolfius. 


43. Many MSS. add ἐν ‘leporcadhu after 
ἐγένετο. 

44. Mosheim has shewn, that they did not 
literally have all their goods in common, but 
considered themselves bound to assist all who 
were in need. See iv. 82; v. 4. For ἐπὶ τὸ 
αὐτό see note at Matt. xxii. 84. 

46. κατ᾽ οἶκον probably means, in che different 
places or apartments, where the Christians as- 
sembled. See v. 42; viii. 3; xx. 20. 

47. Χάρις means kindness in iv. 88; 1 Cor. 
xvi. 8; 2 Cor. viii. 4. 

Ibid. σωζομένους is used for those who are 
placed in a state of salvation by baptism. 

Ibid. ἐκκλησίᾳ. 8. Luke used the term in 
the sense which it bore at the time of his 
writing. 

Cuap. III. 1. The ninth hour of prayer, 
i. 6. three p. m. is mentioned in x. 3, 80. This 
po happened very soon after the day of 

entecost. 


Κεφ. 8. 


ΤΩΝ AMOZTOANN. 


297 


ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν, τοῦ _A.D.31._ 
8 αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορενομένων εἰς τὸ ἱερόν. ὃς 
ἰδὼν Πέτρον καὶ ᾿Ιωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν, 
4 ἠρώτα ἐλεημοσύνην λαβεῖν. ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν 
ὃ τῷ ᾿Ιωάννῃ, εἶπε, “ Βλέψον εἰς ἡμᾶς." ‘O δὲ ἐπεῖχεν αὐτοῖς, 
6 προσδοκῶν τὶ παρ᾽ αὐτῶν λαβεῖν. εἶπε δὲ Πέτρος, “᾿Αργύριον 
καὶ χρυσίον οὐχ ὑπάρχει μοι" ὃ δὲ ἔχω, τοῦτό σοι δίδωμι. ἐν τῷ 
ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Ναζωραίου, ἔγειραι καὶ περιπάτει.) 
7 Καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρε' παραχρῆμα δὲ 
8 ἐστερεώθησαν αὐτοῦ αἱ βάσεις καὶ τὰ σφυρὰ, καὶ ἐξαλλόμενος 
ἔστη καὶ περιεπάτει, καὶ εἰσῆλθε σὺν αὐτοῖς εἰς τὸ ἱερὸν, περι- 
9 πατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν Θεόν. καὶ εἶδεν αὐτὸν πᾶς 
106 λαὸς περιπατοῦντα καὶ αἰνοῦντα τὸν Θεόν' ἐπεγίνωσκόν τε 
αὐτὸν ὅτι οὗτος ἣν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ 
ὡραίᾳ πύλῃ τοῦ ἱεροῦ' καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως 


ἐπὶ τῷ συμβεβηκότι αὐτῷ. 
11 


Κρατοῦντος δὲ τοῦ ἰαθέντος χωλοῦ τὸν Πέτρον καὶ ᾿Ιωάννην, 


συνέδραμε πρὸς αὐτοὺς πᾶς ὁ λαὸς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ 

12 Σολομῶντος, ἔκθαμβοι. ἰδὼν δὲ Πέτρος ἀπεκρίνατο πρὸς τὸν 
λαὸν, ““ἴΑνδρες ᾿Ισραηλῖται, τί θαυμάξετε ἐπὶ τούτῳ, ἢ ἡμῖν τί 
ἀτενίζετε, ws ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περι- 

13 πατεῖν αὐτόν ; "ὁ Θεὸς ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ, ὁ "5. 30. 
Θεὸς τῶν πατέρων ἡμῶν, ἐδόξασε τὸν παῖδα αὐτοῦ ᾿Ιησοῦν' ὃν 
e “A , \ 5» 4 > NX 4 ’ 
ὑμεῖς παρεδώκατε, καὶ ἠρνήσασθε αὐτὸν κατὰ πρόσωπον Πιλά- 

3 a 3 ’ xf Ca) Ν Ν Ψ \ 
14 Tov, κρίναντος ἐκείνον ἀπολύειν. "ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον * Matt. 


3 , 1 >» » ν a ς κα . xxvii. 
15 ἠρνήσασθε, καὶ ἡτήσασθε dvdpa φονέα χαρισθῆναι ὑμῖν, Υ τὸν Mar. xv. 
δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε' ὃν ὁ Θεὸς ἤγειρεν ἐκ νεκρῶν, 


11 3 
Lu. xxiii. 18; 
Joh. xviii. 40. 


16 οὗ ἡμεῖς μάρτυρές ἐσμεν. καὶ ἐπὶ TH πίστει TOU ὀνόματος αὐτοῦ, 7 li. 24. 
τοῦτον ὃν θεωρεῖτε καὶ οἴδατε, ἐστερέωσε τὸ ὄνομα αὐτοῦ" καὶ 
ἡ πίστις ἡ Se’ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπ- 

17 ἔναντι πάντων ὑμῶν. καὶ νῦν, ἀδελφοὶ, olda ὅτε κατὰ ἄγνοιαν 

18 ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν" " ὁ δὲ Θεὸς ἃ προ- * La κκὶν. 44. 


4 A} 4 ’ 
κατήγγειλε διὰ στόματος πάντων 

Α XN 9 ¢ Ψ 
19 τὸν Χριστὸν, ἐπλήρωσεν οὕτω. 


2. ὡραίαν. Josephus mentions a gate of the 
temple which was covered with Corinthian brass. 
De Bel. Jud. v. δ. 3. 

δ. ἐπεῖχεν. See note at Luke xiv. 7. 

8. ἐξαλλόμενος ἔστη καὶ περιεπάτει. He first 
leapt up, then stood upon his legs, and then 
walked about, to convince himself of his cure. 

11. αὐτοῦ is probably the true reading, in- 
stead of τοῦ ia@évros χωλοῦ. 

Ibid. στοᾶ. This was a kind of cloister, or 
covered colonnade. Philo Judeus speaka of 
four such about the temple, vol. ii. p. 228. 

12. τοῦ περιπατεῖν. There is a similar con- 
struction in vii. 19: and in xxvii. 1. (ubi v. 
not.) Perhaps in every such case περὶ is to be 


τῶν προφητῶν αὐτοῦ παθεῖν 
μετανοήσατε οὖν καὶ ἐπι- 


understood, and the construction here may be, 
—as if we had acted by our own power concerning 
this man’s walking. 

18. Most MSS. read ὑμεῖς μὲν παρεδώκατε. 


14. δίκαιον. Jesus is called ὁ δίκαιος in vii. 
52; xxii. 14. 
15. rey S. Peter seems 


ἀρχηγὸν τῆς ζωῆς. 
to explain this of Jesus being the first to rise 
from the dead, and by that means the cause of 
all men rising again. 

16. πίστει. This was the faith of the apostles. 

17. ὥσπερ οἱ ἄρχοντες ὑμῶν perhaps relates 
only to ἐπράξατε, and not to κατὰ ἄγνοιαν. 

18. Many MSS. place αὐτοῦ after Χριστὸν 
instead of after προφητῶν. 


238 


A.D. 81. 


ΠΡΆΞΕΙΣ 


[Κεφ. 3, 4. 


στρέψατε, εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας, ὅπως ἂν 


ἔλθωσι καιροὶ ἀναψύξεως ἀπὸ προσώπον τοῦ κυρίου, καὶ ἀπο- 90 
στείλῃ τὸν προκεκηρυγμένον ὑμῖν ᾿Ιησοῦν Χριστὸν, ὃν δεῖ οὐ- 21 
ρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων, 
ὧν ἐλάλησεν ὁ Θεὸς διὰ στόματος πάντων ἁγίων αὐτοῦ προ- 


a vii. 37; 
Deut. xviii. 


φητῶν an’ αἰῶνος. ε'Μωσῆς μὲν γὰρ πρὸς τοὺς πατέρας εἶπεν, 22 


“tr “Ὅτι προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν 
ἀδελφῶν ὑμῶν, ὡς ἐμέξ αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν 
λαλήσῃ πρὸς ὑμᾶς. ἔσται δὲ, πᾶσα ψυχὴ, ἥτις ἂν μὴ ἀκούσῃ 23 
τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ. ΚΚαὶ 34 
πάντες δὲ οἱ προφῆται ἀπὸ Σαμονὴλ καὶ τῶν καθεξῆς, ὅσοι 

b Gen. xii.3; ἐλάλησαν, καὶ προκατήγγειλαν τὰς ἡμέρας ταύτας. ὃ ὑμεῖς 25 


et xxii. 18; 
et xxvi. 4; 
Rom. xv. 8. 


¢ xiii. 46. 


ἐστε viol τῶν προφητῶν, καὶ τῆς διαθήκης ἧς διέθετο ὁ Θεὸς 
πρὸς τοὺς πατέρας ἡμῶν, λέγων πρὸς ᾿Αβραὰμ, ‘ Καὶ τῷ σπέρ- 
ματί σον ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. © ὑμῖν 26 


πρῶτον ὁ Θεὸς ἀναστήσας τὸν παῖδα αὐτοῦ ᾿Ιησοῦν, ἀπ- 
ἐστείλεν αὐτὸν εὐλογοῦντα ὑμῶς, ἐν τῷ ἀποστρέφειν ἕκαστον 


ἀπὸ τῶν πονηριῶν ὑμῶν. 


AAAOTNTON δὲ αὐτῶν πρὸς τὸν λαὸν, ἐπέστησαν αὐτοῖς 4 
οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, διαπο- 2 
νούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν, καὶ κατωγγέλλειν ἐν 
τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν' καὶ ἐπέβαλον αὐτοῖς 3 
τὰς χεῖρας, καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον: ἦν γὰρ 
ἑσπέρα ἤδη. πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευ- 4 


19. ὅπως ἂν ἔλθωσι καιροὶ can hardly mean, 
when the times shall come. Wolf, Raphel, L. de 
Dieu, Alberti, all translate them literally wut 
veniant, Repent, and be converted, for the re- 
mission of your sins, that you may see the time 
which the Lord has appointed, &c. Compare 
xvii. 30, 31; 2 Pet. iii. 12. (owedSovras.) 

Ibid. ἀνάψυξις generally means refrigeratio, 
from ψύχω : but its meaning in this place is per- 
haps taken from ψυχή, as ἐξέψυξε is exspiravit 
inv. 5. It would then mean, the resurrection 
to eternal life. It seems certainly to refer to the 
end of the world, and may be the same as the 
ἄνεσιν in 2 Thess, i. 7. See Wolfius. 

20. ἀποστείλῃ, in allusion to the second 
coming of Christ. The reading is probably 
προκεχειρισμένον. 

21. ὃν δεῖ οὐρανὸν δέξασθαι is translated by 
some, guem occupare oportet celum; but more 
commonly, quem coelum oportet receptum con- 
tinere. 

Ibid. ἀποκαταστάσεως. See Matt. xvii. 11; 
Heb. ix. 10. The word is used by Polybius for 
a return to peace after disturbance, iv. 23. 1. and 
therefore the passage may be the same as 1 Cor. 
xv. 25. Ὧν ἐλάλησεν may perhaps relate to 
χρόνων, and not to πάντων. Most MSS. read 
τῶν ἁγίων. 

22. Many MSS. read merely Μασῆς μὲν 
εἶπεν. 


28. This is very different in the LXX. καὶ ὁ 
ἄνθρωπος, ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἂν λαλήσῃ ὁ 
προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μον, ἐγὼ ἐκ- 
δικήσω ἐξ αὐτοῦ. 

24. The literal construction is perhaps thus: 
And to the same effect spoke all the prophets from 
Samuel downwards, as many as spoke and pre- 
dicted these days. The true reading seems to 
be κατήγγειλαν. 

25. υἱοί. See note at 2 Thess. ii. 3. 

Ibid. τῷ σπέρματι. Most MSS. read ἐν τῷ 
σπέρματι. 

26. πρῶτον is perhaps used with reference 
to Christ's first coming, as opposed to his se- 
cond. Compare ver. 20, 2], 22. 

Ibid. ἀναστήσας. See note at ii. 30. 

Cuap. 1V. 1. στρατηγὸς τοῦ ἱεροῦ. This 
was not a Roman, but a Jewish officer, probably 
one of the priests or Levites, who kept watch 
in the temple. Josephus says, δραμόντες δ᾽ οἱ 
τοῦ ἱεροῦ φύλακες ἤγγειλαν τῷ στρατηγῷ. De 
Bel. Jud. vi. 5.8. See v. 24. See Deylingius, 
Obs. Sacr. pt. ili. p. 304. 

Ibid. Σαδδουκαῖοι. See v.17. This affords 
an additional reason for the persecution, since 
the Sadducees denied a resurrection. 

3. τήρησιν perhaps means a prison. See 
v. 18. 

Ibid. ἑσπέρα. The miracle had been worked 
at about three o'clock, iii. 1. 


Κεφ. 4.] ΤΩΝ ATMOSTOANN. 239 


cav καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἀνδρῶν ὡσεὶ χιλιάδες πέντε. 
5 ᾿Εγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας 
6 καὶ πρεσβυτέρους καὶ γραμματεῖς εἰς ᾿Ιερουσαλὴμ, καὶ ἔάνναν 
τὸν ἀρχιερέα καὶ Καϊάφαν καὶ ᾿Ιωάννην καὶ ᾿Αλέξανδρον, καὶ 
7 ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ. καὶ στήσαντες αὐτοὺς ἐν τῷ 
μέσῳ, ἐπυνθάνοντο, “᾿Εν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι 
8 ἐποιήσατε τοῦτο ὑμεῖς ;” Τότε Πέτρος πλησθεὶς πνεύματος 
ἁγίου εἶπε πρὸς αὐτοὺς, “"Αρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι 
9 τοῦ ᾿Ισραὴλ, εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀν- 
10 θρώπου ἀσθενοῦς, ἐν Tin οὗτος σέδωσται, “᾿ γνωστὸν ἔστω « ii. 24. 
πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ ᾿Ισραὴλ, ὅτι ἐν τῷ ὀνόματι 
᾿Ιησοῦ Χριστοῦ τοῦ Ναξζωραίον, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὃ 
Θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον 
11 ὑμῶν ὑγιής. “οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν «Ῥεαϊ. cxviii. 
12 οἰκοδομούντων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. καὶ οὐκ ἔστιν παν ΜΕΥ 6: 
ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία' ‘obre γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ Matt καὶ (δ; 
\ ᾽ \ \ , > » , > a Ἂ . 
τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι age gee 
ἡμᾶς. 1 Pet. ii. 7. 
13 Θϑεωροῦντες δὲ τὴν τοῦ Πέτρον παρρησίαν καὶ ᾿Ιωάννου, καὶ ‘M+ 2: 
καταλαβόμενοι ὅτι ἄνθρωποι ὠγράμματοί εἰσι καὶ ἰδιῶται, ἐθαύ- 
14 μαζον, ἐπογίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ ᾿Ιησοῦ ἧσαν' τὸν δὲ 
ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον, 
15 οὐδὲν εἶχον ἀντειπεῖν. κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου 
16 ἀπελθεῖν, συνέβαλον πρὸς ἀλλήλους, λέγοντες, “ Τί ποιήσομεν 


Α. Ὁ. 31. 


τοῖς ἀνθρώποις τούτοις ; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονε 
δι’ αὐτῶν, πᾶσι τοῖς κατοικοῦσιν ᾿Ιερουσαλὴμ φανερὸν, καὶ οὐ 
17 δυνάμεθα ἀρνήσασθαι' ἀλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς 
τὸν λαὸν, ἀπειλῇ ἀπειλησώμεθα αὐτοῖς μηκέτε λαλεῖν ἐπὶ 


18 τῷ ὀνόματε τούτῳ μηδενὶ ἀνθρώπων." 


Καὶ καλέσαντες av- 


τοὺς, παρήγγείλαν αὐτοῖς τὸ καθόλον μὴ φθέγγεσθαι μηδὲ 

19 διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ. &6 δὲ Πέτρος καὶ ᾿Ιωάν- ε v. 29. 
νης ἀποκριθέντες πρὸς αὐτοὺς εἶπον, “ Εἰ δίκαιόν ἐστιν ἐνώπιον 

20 τοῦ Θεοῦ, ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ Θεοῦ, κρίνατε. οὐ δυνά- 


4. χιλιάδες πέντε. It is not said whether 
this means five thousand new converts, or two 
thousand in addition to those mentioned in ii. 
41. 

5. eis Ἱερουσαλήμ. Probably ἐν ‘Iep. 

6. "Avvay τὸν dpyiepéa. Annas is mentioned 
first, though Caiaphas was certainly the high 
priest. Annas went by the name of “ Annas 
the high priest,’’ as long as he lived. See note 
at Luke iii. 2. 

Ibid. ᾿Ιωάννην. Lightfoot thinks this may 
have been Rabbi Jochanan ben Zaccai, who 
was the first president of the sanhedrim after 
the destruction of Jerusalem. 

Ibid. ᾿Αλέξανδρον. This has been supposed 
to be Alexander, the brother of Philo Judzus, 


who was Alabarch of the Jews at Alexandria. 
Krebsius. 

Ibid. γένους ἀρχιερατικοῦ. Annas had five 
sons, who held the office of high priest. 

11. οἰκοδομούντων. Many MSS. read olxo- 


μων. 

12. οὔτε γὰρ ὄνομα. For neither is the name, 
which is given among men, whereby we are to be 
saved, any other name than this. Most MSS. 
read οὐδέ. 

14. ἑστῶτα, standing upon his legs, perfectly 
cured. 

17. ἀπειλῇ aweiAnodpeba. So παραγγελίᾳ 
παρηγγείλαμεν, v. 28. 

18. Many MSS. omit αὐτοῖς. 


A.D. 81. 


b Peal. ii. 1. 


240 ΠΡΑΞΈΕΙΣ [Κεφ. +. 


μεθα γὰρ ἡμεῖς, ἃ εἴδομεν καὶ ἠκούσαμεν, μὴ λαλεῖν. Ort δὲ 21 
προσαπειλησάμενοι ἀπέλυσαν αὐτοὺς, μηδὲν εὑρίσκοντες τὸ 
πῶς κολάσωνται αὐτοὺς, διὰ τὸν λαὸν, ὅτε πάντες ἐδόξαζον τὸν 
Θεὸν ἐπὶ τῷ γεγονότι. ἐτῶν γὰρ ἦν πλειόνων τεσσαράκοντα 6 22 
ἄνθρωπος, ἐφ᾽ ὃν ἐγεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως. 
᾿Απολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους, καὶ ἀπήγγειλαν ὅσα 38 
πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον. οἱ δὲ ἀκού- 34 
σαντες, ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεὸν, καὶ εἶπον, 
“ Δέσποτα, σὺ 6 Θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ 
τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, "ὁ διὰ στόματος Δαβὲδ 25 
τοῦ παιδός σου εἰπὼν, ““Γνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμε- 
λέτησαν κενά ; παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχον- 36 
τες συνήχθησαν ἐπὶ τὸ αὐτὸ, κατὰ τοῦ Kupiov, καὶ κατὰ τοῦ 
Χριστοῦ αὐτοῦ. Συνήχθησαν γὰρ ἐπ᾽ ἀληθείας ἐπὶ τὸν ἄγιον 27 
παῖδά σου, ᾿Ιησοῦν, ὃν ἔχρισας, Ηρώδης τε καὶ Πόντιος Πιλά- 
τος, σὺν ἔθνεσι καὶ λαοῖς ᾿Ισραὴλ, ποιῆσαι ὅσα ἡ χείρ σου καὶ 28 
ἡ βουλή σον προώρισε γενέσθαι. καὶ τὰ νῦν, Κύριε, ἔπιδε ἐπὶ 29 
τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας 
πάσης λαλεῖν τὸν λόγον σου, ἐν τῷ τὴν χεῖρά σου ἐκτείνειν σὲ, 30 


εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι, διὰ τοῦ ὀνόματος τοῦ 


ἁγίου παιδός σου ᾿Ιησοῦ.᾽» 


Καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ 8ι 


4 3 4 9 , ν ΄ 
τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες πνεύ- 
ματος ayiov, καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ μετὰ παρρησίας. 


iii, 44. 


' ΤΟΥ͂ δὲ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ 32 


pia’ καὶ οὐδὲ εἷς τὶ τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, 
ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά. καὶ μεγάλῃ δυνάμει ἀπεδίδουν 38 
τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κύριου Inco 
χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς" οὐδὲ γὰρ ἐνδέης τις 34 
ὑπῆρχεν ἐν αὐτοῖς" ὅσοι γὰρ κτήτορες χωρίων ἣ οἰκιῶν ὑπῆρ- 
χον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, καὶ 35 
ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων' διεδίδοτο δὲ ἑκάστῳ 


’ ww ’ 
καθότι ἄν τις χρείαν εἴχεν. 


᾿Ιωσῆς δὲ ὁ ἐπικληθεὶς Βαρνάβας ὑπὸ τῶν ἀποστόλων, ὅ 36 


28. τοὺς ἰδίους. See xxiv. 23. In both places 
it means the Christians. 

24. S. Luke was probably present when this 
speech was delivered. 

27. We ought perhaps to add, ἐν τῇ πόλει 
ταύτῃ after ἀληθείας. Σ ἡ 

80. σὲ after ἐκτείνειν is perhaps an inter- 
polation. 

32. ψυχὴ μία. This is mentioned as a pro- 
verb among friends, by Aristotle, Eth. Nic. 
ix. 8. 

Ibid. τῶν ὑπαρχόντων. This word seems to 
confirm what was said at ii. 44. They were 
still ὑπάρχοντα αὐτῷ. i. 6, his own property, 
though he felt that the poor had an interest 
in them. Kowa τὰ τῶν φίλων was a common 


proverb. 
33. χάρις. See note at ii. 47. 
84. πωλοῦντες. Selling portions of them. 
86. BapydBas. Commentators are puzzled 
to derive Barnabas from any Syriac words 
signifying Son of consolation. Schleusner says 
839 is vaticinari, hortari, consolari. L.de Dieu 


says N13) is the third person of the future from 


NS, consolari, in Syriac. According to Euse- 
bius, Barnabas was one of the seventy disciples, 
H. E. i. 12: but this seems improbable. Simeon 
Metaphrastes says that he had studied under 
Gamaliel with S. Paul. Many MSS. have 
Ἰωσὴφ instead of Ἰωσῆς, and ἀπὸ for ὅπό. 


Κεφ. 4, 5.] ΤΩΝ ATOSTOANN. 24] 


ἐστι μεθερμηνευόμενον, υἱὸς παρακλήσεως, ΔΛευΐτης, Κύπριος A.D. 31. 


87 τῷ γένει, ὑπάρχοντος αὐτῷ ἀγροῦ, πωλήσας ἤνεγκε TO χρῆμα, 
ὅ καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων. ᾿Ανὴρ δέ τις 
᾿Ανανίας ὀνόματι, σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ, ἐπώλησε 
4 κτῆμα, καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδνίας καὶ τῆς 
γυναικὸς αὐτοῦ, καὶ ἐνέγκας μέρος τὶ παρὰ τοὺς πόδας τῶν 
8 ἀποστόλων ἔθηκεν. εἶπε δὲ Πέτρος, ““᾿Ανανία, διατί ἐπλήρωσεν 
ὁ Σατανᾶς τὴν καρδίαν σου, ψεύσασθαΐ σε τὸ πνεῦμα τὸ ἅγιον, 
4 καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου ; οὐχὶ μένον σοὶ 
ἔμενε, καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχε ; τί ὅτι ἔθου ἐν τῇ 
καρδίᾳ σου τὸ πρῶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ 
ὃ τῷ Gee.” ᾿Ακούων δὲ ᾿Ανανίας τοὺς λόγους τούτους, πεσὼν 
ἐξέψυξε' καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας 
6 ταῦτα. ἀναστίίντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν, καὶ ἐξ- 
7 ενέγκαντες ἔθαψαν. ᾿ἘΕ γένετο δὲ ὡς ὡρῶν τριῶν διάστημα, καὶ 
8 ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. ἀπεκρίθη δὲ αὐτῇ 
ὁ Πέτρος, “ Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; Ἢ δὲ 
9 εἶπε, “ Ναὶ, τοσούτου." ῳὋὉ δὲ Πέτρος εἶπε πρὸς αὐτὴν, “Τί 
ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα κυρίου ; ἰδοὺ, ot 
πόδες τῶν θαψάντων τὸν ἄνδρα σον ἐπὶ τῇ θύρᾳ, καὶ ἐξοίσουσί 
10 σε." Ἔπεσε δὲ παραχρῆμα παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐξ- 
ἐψυξεν: εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκρὰν, καὶ 
11 ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. καὶ ἐγένετο φόβος 
μέγας ἐφ᾽ ὅλην τὴν ἐκκλησίαν, καὶ ἐπὶ πάντας τοὺς ἀκούοντας 
ταῦτα. : 
12 Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα 
ἐν τῷ λαῷ πολλά καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ 
18 Σολομῶντος" τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, 
14 ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός" μᾶλλον δὲ προσετίθεντο πισ- 
15 τεύοντες τῷ κυρίῳ, πλήθη ἀνδρῶν τε καὶ γυναικῶν: ὥστε κατὰ 
τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς, καὶ τιθέναι ἐπὶ κλινῶν 
καὶ κραββάτων, ἵνα ἐρχομένον Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ 
16 τινὶ αὐτῶν. συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς 
“Ιερουσαλὴμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμά- 
των ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. 
1 ᾿Αναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα 


Cuap. V. 2. αὐτοῦ is perhaps an interpo- 
lation. 

4. This also confirms what was said at ii. 44. 

Ibid. τί ὅτι. Perhaps the construction is ri 
ἔστιν ὅτι: but we find in Aristophanes ὅτι τί 
δή; and in Plato ὅτι δὴ τί; 

6. νεώτεροι. In ver. 10. we find οἱ νεανίσκοι. 
Mosheim conceives them to have been persons 
who held a certain office in the church, like to 
that of deacons. De Rebus ante Const. Cent. i. 37. 

Thid. συνέστειλαν. The verb more commonly 
used is περιστέλλειν. 


7. ὡρῶν τριῶν. This perhaps shews that the 
Christians observed the Jewish hours of prayer. 
See iii. 1; x. 3. Εἰσῆλθεν means, entered the 
place where the Christians were holding their 
meeting. 

11. ἐκκλησία is here used for an assembly of 
Christians. 

13. κολλᾶσθαι, to associale familiarly with 

See ix. 26. 

15. κατὰ τὰς πλατείας, in every street. Many 
. Tead καὶ els for κατά. τῇ 
17. ᾿Αναστὰς is not used literally for rising 


A.D. 31. 


k iv, 18 


1 iv. 19, 


m ji. 24; 
et iii. 15. 
= Heb. ii.10; 
La. xxiv. 47. 


e Joh. xv. 36, 
27. 


wp, but beginning. 


242 ΠΡΆΞΕΙΣ [Keg. 5. 


αἵρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου, καὶ ἐπέβαλον 18 
τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν 
τηρήσει δημοσίᾳ. ἄγγελος δὲ κυρίου διὰ τῆς νυκτὸς ἤνοιξε τὰς 19 
θύρας τῆς φυλακῆς, ἐξαγαγών τε αὐτοὺς εἶπε, “ Πορεύεσθε, καὶ 20 
σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς 
ζωῆς ταύτης." ᾿Ακούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ 21 
ἱερὸν, καὶ ἐδίδασκον. παραγενόμενος δὲ ὃ ἀρχιερεὺς καὶ οἱ σὺν 
αὐτῶ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν 
υἱῶν ᾿Ισραὴλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον, ἀχθῆναι av- 
τούς. οἱ δὲ ὑπηρέται παραγενόμενοι οὐχ εὗρον αὐτοὺς ἐν τῇ 22 
φυλακῇ: ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες, ““ὍΟτι τὸ 28 
μὲν δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ, καὶ 
τοὺς φύλακας ἔξω ἑστῶτας πρὸ τῶν θυρῶν' ἀνοίξαντες δὲ, ἔσω 
οὐδένα εὕρομεν." ‘Qs δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε 24 
ἱερεὺς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν 
περὶ αὐτῶν, τί ἂν γένοιτο τοῦτο. παραγενόμενος δέ τις ἀπήγ- 95 
γείλεν αὐτοῖς λέγων, “““Ὅτι ἰδοὺ, οἱ ἄνδρες, ods ἔθεσθε ἐν τῇ 
φυλακῇ, εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν." 
Tore ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἤγαγεν αὐτοὺς, 96 
ov μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαὸν, ἵνα μὴ λεθασθῶσιν. 
ἀγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳφ' καὶ ἐπηρώτησεν 27 
αὐτοὺς ὁ ἀρχιερεὺς * λέγων, “Οὐ παραγγελίᾳ παρηγγείλαμεν 28 
ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ ; καὶ ἰδοὺ, πεπλη- 
ρώκατε τὴν ᾿ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπ- 
ayaye ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου." '᾿Αποκριθεὶς 29 
δὲ ὁ Πέτρος καὶ οἱ ἀπόστολοι εἶπον, “ Πειθαρχεῖν δεῖ Θεῷ 
μᾶλλον ἢ ἀνθρώποις. τὸ Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν 80 
᾿Ιησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου" " τοῦ- 81 
τον ὁ Θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσε τῇ δεξιᾷ αὐτοῦ, δοῦναι 
μετάνοιαν τῷ ᾿Ισραὴλ καὶ ἄφεσιν ἁμαρτιῶν. ° καὶ ἡμεῖς ἐσμὲν ge 
αὐτοῦ μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα δὲ τὸ 
ἅγιον, ὃ ἔδωκεν ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ." 

Oi δὲ ἀκούσαντες διεπρίοντο, καὶ ἐβουλεύοντο ἀνελεῖν av- gg 
τούς. ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος, ὀνόματι Γαμα- 84 


See vi. 9. The high viii. 4. In ver. 27. we have ὁ ἀρχιερεύς. Many 


ar was Caiaphas, or perhaps Annas. See 
iv. 6. 

17. alpeors. This term was not yet used 
as one of reproach ; but merely meant a sect or 
purty, See xv.5; xxvi. 5. 

20. τὰ a τῆς ζωῆς ταύτης perhaps 
mean τὰ ῥήματα ταῦτα τῆς ζωῆς, and may be 
Som bared with ὁ λόγος τῆς σωτηρίας ταύτης in 

. 26. 

21. Schleusner considers συνέδριον and γε- 
povola to be synonymous. 

24. ἱερεύς. Mill would read ἀρχιερεύς. Kreb- 
sius defends the common reading, but under- 
stands it to mean the high priest, as in Matt. 


MSS, omit ἱερεὺς καὶ ὁ. 

81, ἀρχηγόν. In iii. 15. Christ is called ἀρχ- 
γὸν τῆς ζωῆς, and in Heb. ii. 10. ἀρχηγὸν τῆς 
σωτηρίας. 

82. τὸ πνεῦμα. This is perhaps an pion to 
the miraculous gifts of the Spirit, which man 
of the believers received. Some MSS. omit δέ. 

88. διεπρίοντος The metaphor is said to be’ 
taken from the grinding of the teeth against 
each other. See vii. 54. 

34. Gamaliel was by his mother of the seed 
of David. He was grandson of Hillel, and said 
by some to be son of Symeon, who took up 
Christ in his arms: (Luke ii. 25.) he was pre- 


Κεφ. ὅ,6.] 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 
MA, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω 


243 


A.D. 81. 


85 βραχύ τι τοὺς ἀποστόλους ποιῆσαι, εἶπέ τε πρὸς αὐτοὺς, 
“"Avdpes ᾿Ισραηλῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις 
86 τούτοις τί μέλλετε πράσσειν. πρὸ γὰρ τούτων τῶν ἡμερῶν 
ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτὸν, ᾧ προσεκολλήθη 
ἀριθμὸς ἀνδρῶν ὡσεὶ τετρακοσίων' ὃς ἀνηρέθη, καὶ πάντες 
87 ὅσοι ἐπείθοντο αὐτῷ, διελύθησαν καὶ ἐγένοντο εἰς οὐδέν. μετὰ 
τοῦτον ἀνέστη ᾿Ιούδας ὁ Γαλιλαῖος, ἐν ταῖς ἡμέραις τῆς ἀπο- 
γραφῆς, καὶ ἀπέστησε λαὸν ἱκανὸν ὀπίσω αὐτοῦ: κἀκεῖνος 
ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 
88 καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων, 
καὶ ἐάσατε αὐτούς" ὅτι ἐὰν ἦ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἣ 
89 τὸ ἔργον τοῦτο, καταλυθήσεται' εἰ δὲ ἐκ Θεοῦ ἐστὶν, οὐ δύ- 
40 νασθε καταλῦσαι αὐτὸ, μήποτε καὶ θεομάχοι εὑρεθῆτε. ἘἜ- 
πείσθησαν δὲ αὐτῷ καὶ προσκαλεσάμενοι τοὺς ἀποστόλους, 
δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ, 
41 καὶ ἀπέλυσαν αὐτούς. POL μὲν οὖν ἐπορεύοντο χαίροντες > Matt. v. 


10, 11,18; 


ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι ὑπὲρ τοῦ ὀνόματος αὐτοῦ Rom. ν. 3; 


Phil. i. 39; 


a2 κατηξιώθησαν ἀτιμασθῆναι' πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ 5,-1.9, 
καὶ κατ᾽ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι | Pet. iv. 18. 


᾿Ιησοῦν τὸν Χριστόν. 


6 ἘΝ δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν, ἐγέ- 
veto γογγυσμὸς τῶν ᾿Ελληνιστῶν πρὸς τοὺς ᾿Εβραίους, ὅτι 
παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 


2 προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ 


sident of the sanhedrim, and died eighteen 
years before the destruction of Jerusalem. He 
was perhaps less disposed, as being a Pharisee, 
to second the high priest, who was a Sad- 
ducee. 

34. ἔξω ποιῆσαι, sc. ἑαυτούς. Krebsius. Many 
MSS. omit τι after βραχύ. 

385. The construction is, προσέχετε éavrois, 
τί μέλλετε πράσσειν ἐπὶ τοῖς ἀνθρώποις τούτοις. 
Bos, Alberti, Palairet. 

86. @evdas. Josephus mentions Theudas, a 
leader of an insurrection: (Antig. xx. 5.) but 
this happened fourteen or fifteen years after 
Gamaliel’s speech. There were probably two 
persons of the same name, as there were four 
Simon’s within forty years, and three Judas’ 
within ten years, all leaders of insurrections. 
Casaubon, Krebsius. 

Ibid. τινα. In Philo Judzus we find δοξὰς 
wap αὐτῷ τις εἶναι, vol. ii. p. 587. and in Epic- 
tetus, κἂν δόξῃς τισιν εἶναι ris. In Acts viii. 9. 
we read, λέγων εἶναί τινα ἑαυτὸν μέγαν, and in 
Gal. vi. 8. εἰ δοκεῖ τις εἶναί τι. The phrases 
εἶναί τινα and ὀγένοντο εἰς οὐδὲν may be opposed 
to each other. 

37. ᾿Ιούδας. Josephus mentions this Judas, 
and calls him a Galilean, and a Gaulonite, from 
Gaulon, a city in Batanea. He excited the 


πλῆθος τῶν μαθητῶν, εἶπον, 


people against the payment of the tax. <ntig. 
xvill. 1.6; De Bel, Jud. ii. 8, 1. 

Ibid. ἀπογραφῆς. This payment was about 
ten years after the enrolment mentioned in Luke 
ii, 2: but it was one and the same axoyp 

Ibid. ἱκανὸν is perhaps an interpolation. 

89. δύνασθε. We should perhaps read δυνή- 
σεσθε, and αὐτούς. 

40. δείραντες. Δέρω came to have this signi- 
fication from the excoriation caused by scourg- 
ing. 

fn. αὐτοῦ is perhaps an interpolation. 

42. κατ᾽ οἶκον. See note at ii. 46. 

Cuap. VI. 1. Ἐν ταῖς ἡμέραις ταύταις. See 
i. 15, where the words can only imply the lapee 
of a few days. I conceive the appointment of 
the deacons to have happened within a few 
months after the ascension: perhaps a little 
before the feast of tabernacles, which took 
place about October. 

Ibid. Ἑλληνιστῶν. These were the Jews, 
who lived in foreign countries, and read the 
scriptures in Greek. The Ἑβραῖοι were the 
resident inhabitants of Jerusalem, who spoke 
the Janguage of the country. 

Ibid. παρεθεωροῦντο. It is observed by 
Biscoe, that the Jews in Jerusalem looked 
down upon the Hellenistic Jews, p. 88. 


R22 


A.D. 81. 


244 ΠΡΆΞΕΙΣ [Κεφ. 6. 


“Οὐκ ἀρεστόν ἐστιν ἡμᾶς, καταλείψαντας τὸν λόγον τοῦ 
Θεοῦ, διακονεῖν τραπέζαις. ἐπισκέψασθε οὖν, ἀδελφοὶ, ἄνδρας 8 
ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ, πλήρεις πνεύματος ἁγίου καὶ 
σοφίας, obs καταστήσομεν ἐπὶ τῆς χρείας ταύτης" ἡμεῖς δὲ 4 
τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν.᾽ 
Καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους" καὶ ἐξ- 5 
ἐλέξαντο Στέφανον ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, 
καὶ «Φίλιππον, καὶ Πρόχορον, καὶ Νικάνορα, καὶ Τίμωνα, καὶ 
Παρμενᾶν, καὶ Νικόλαον προσήλντον ᾿Αντιοχέα, obs ἔστησαν 6 
ἐνώπιον τῶν ἀποστόλων: καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς 
τὰς χεῖρας. καὶ ὁ λόγος τοῦ Θεοῦ ηὔξανε, καὶ ἐπληθύνετο ὁ τ 
ἀριθμὸς τῶν μαθητῶν ἐν ᾿Ιερουσαλὴμ σφόδρα, πολύς τε ὄχλος 
τῶν ἱερέων ὑπήκουον τῇ πίστει. 

ΣΤΕΦΑΝΟΣ δὲ πλήρης πίστεως καὶ δυνάμεως ἐποίει 8 
τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. ἀνέστησαν δέ τινες 9 
τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων, καὶ Κυρη- 
ναίων, καὶ ᾿Αλεξανδρέων, καὶ τῶν ἀπὸ Κιλικίας καὶ ᾿Ασίας, 
συζητοῦντες τῷ Στεφάνῳ καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ 
σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. τότε ὑπέβαλον ἄνδρας λέ- 
γοντας, “Ὅτι ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα 
εἰς Μωσῆν καὶ τὸν Θεόν.". Συνεκίνησάν τε τὸν λαὸν καὶ τοὺς 
πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρ- 
πασαν αὐτὸν, καὶ ἤγαγον εἰς τὸ συνέδριον, ἔστησάν τε μάρ- 
Tupas ψευδεῖς λέγοντας, “‘O ἄνθρωπος οὗτος οὐ παύεται ῥή- 
ματα βλάσφημα λαλῶν κατὰ τοῦ τόπου τοῦ ἁγίου τούτου 
καὶ τοῦ νόμον. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος, “Ore ᾿᾽Ιησοῦς 14 
ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον, καὶ ἀλλάξει 
τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωῦσῆς." Kai ἀτενίσαντες εἰς αὖ- 15 
τὸν ἅπαντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ, εἶδον τὸ πρόσωπον 
αὐτοῦ ὡσεὶ πρόσωπον ὠγγέλου. 


2. ϑιακονεῖν τραπέζαις, fo keep an account of 
the money. See note at Matt. xxv. 27. 

8. Epiphanius says, that the seven deacons 
were of the seventy disciples mentioned in Luke 
x. 1. vol. i. p. 50. 

Ibid. πλήρεις πνεύματος ἁγίου seems always 
to mean, possessing the miraculous gifts of the 
Spirit. For σοφία see 1 Cor. xii. 8. 

5. πλήρη πίστεως καὶ πνεύματος ἁγίου. I 
understand this expression, like that in ver. 3, 
to allude to the miraculous gifta of the Spirit: 
σίστις is mentioned as one of these in | Cor. 
xii. 9. See also ver. 8, 10; xi. 24. 

Ibid. Φίλιππον. See viii. δ, 26, 40; xxi. 8. 
He seems to have lived at Czsarea. 

Ibid. Νικόλαον. The Nicolaitans, whom S. 
John condemns, Rev. ii. 6, 15, claimed this 
Nicolas as their founder: but probably without 
reason. 

8. πλήρης πίστεως καὶ δυνάμεως. Filled with 
that faith which enabled him to work πιϊγαοῖεε; 


but many MSS. read χάριτος for πίστεως. 

9. Λιβερτίνων. This may come from the 
Latin word Libertinus: (L. de Dieu.) Biscoe 
thinks they were Roman Jews, or Jews who or- 
dinarily had their residence in Rome, and were 
free of that city. Others have thought, that 
they came from Libertum, a town of Africa; 
and since they are mentioned with the Cyre- 
nians, &c. this seems not improbable. The 
word λεγομένης would then apply to all these 
genitives. Biscoe adds, that there were 460 or 
480 synagogues in Jerusalem, and many pro- 
bably were built by Jews of different countries, 
who resorted to them at the great festivals. 
They may have come now to the feast of taber- 
nacles. 

Ibid. τῶν ἀπὸ Κιλικίας. Saul was probably 
one of these. 

18. βλάσφημα is wanting in many MSS. as 
is τούτου after ἁγίον. 


Κεφ. 7.} 


ΑΠΟΣΤΟΛΩΝ. 


245 


7 Εἶπε δὲ ὁ ἀρχιερεὺς, “Εἰ ἄρα ταῦτα obras ἔχει ;” Ὃ δὲ 4.9. 31. 
2 ἔφη, “"Ανδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. ὁ Θεὸς τῆς 
δόξης ὥφθη τῷ πατρὶ ἡμῶν ᾿Αβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ, 
8 πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρρὰν, 'καὶ εἶπε πρὸς αὐτὸν, * Gen. xii. 1. 
«Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο 


4 εἰς γῆν ἣν ἄν σοι δείξω. 


Τότε ἐξελθὼν ἐκ γῆς Χαλδαίων, 


’ 3 δ ς > a \ 3 ζω Ἁ 
κατῴκησεν ἐν Χαρράν κἀκεῖθεν μετ ὰ τὸ ἀποθανεῖν τὸν πα- 
’ “~~ ‘ » A * 
τέρα αὐτοῦ, μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς 
δ νῦν κατοικεῖτε' καὶ οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ, οὐδὲ 
βῆμα ποδός: καὶ ἐπηγγείλατο αὐτῷ δοῦναι εἰς κατάσχεσιν 
αὐτὴν, καὶ τῶ σπέρματι αὐτοῦ pet αὐτὸν, οὐκ ὄντος αὐτῷ 
6 τέκνου. "ἐλάλησε δὲ οὕτως ὁ Θεὸς, ‘Ste ἔσται τὸ σπέρμα av- * Gen.xv.13. 
τοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώ- 
Μ ’ ὶ ἢ ἔθ φ 20, ὃ λεύ la) 
7 σουσιν, ἔτη τετρακόσια. καὶ τὸ ἔθνος, ᾧ ἐὰν δουλεύσωσι, κρινῶ 
ἐγὼ, εἶπεν ὁ Θεός" καὶ μετὰ ταῦτα ἐξελεύσονται, καὶ λατρεύ- 
8 σουσί μοι ἐν τῷ τόπῳ τούτῳ. ‘Kal ἔδωκεν αὐτῷ διαθήκην : ὅρα χει, 
περιτομῆς" καὶ οὕτως ἐγέννησε τὸν ᾿Ισαὰκ, καὶ περιέτεμεν αὐὖ- ot xxv. 24; 


τὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ" καὶ ὁ ᾿Ισαὰκ τὸν ᾿Ιακὼβ, καὶ ὁ ᾿Ιακὼβ 
υκαὶ οἱ πατριάρχαι ζηλώσαντες τὸν " Gen. 


9 τοὺς δώδεκα πατριάρχας. 


οἱ xxxv. 23. 


xxxvii. 28. 


10 ᾿Ιωσὴφ ἀπέδοντο eis Alyurroy καὶ ἦν ὁ Θεὸς per αὐτοῦ, " καὶ . gon aii.s7, 
ἐξείλετο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ 
χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αὐγύπτου, καὶ 
κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ Αἴγυπτον καὶ ὅλον τὸν οἶκον 

11 αὐτοῦ. ἦλθε δὲ λιμὸς ἐφ᾽ ὅλην τὴν γῆν Αὐγύπτου καὶ Χαναὰν, 
καὶ θλίψις μεγάλη" καὶ οὐχ εὕρισκον χορτάσματα οἱ πατέρες 


Cuap. VII. 2. In reading this speech, we 
must remember that Stephen was accused of 
speaking against Moses and the temple. He 
shews, that the Jews were God’s chosen people 
long before the temple was built; and that at 
first they rejected Moses. 

Ibid. It might be thought from the passage 
in Gen. xii. 1. that these words were spoken to 
Abram, while he was in Haran: but it will 
bear the sense drawn from it by Stephen. 
Some think he received a cal] in both places. 
Lightfoot, Biscoe. Josephus speaks of God 
calling him out of Chaldea. <Anfig. i. 7, 1. 
See also Gen. xv. 7; Heb. xi. 8. 

Ibid. Χαρράν. In the Hebrew }5M, perhaps 
the place called by Lucan Charre. ** 

4. ἐν γῆς Χαλδαίων. From Ur, which ap- 
pears from ver. 2. to have been in Mesopo- 
tamia, 

Ibid. μετὰ τὸ ἀποθανεῖν. In Gen. xi. 26, 82. 
Terah is said to have begot Abram when he 
was seventy, and to have been two hundred 
and five when he died: and since Abraham 
was seventy-five when he left Haran, (xii. 4.) 
Terah lived many years after. But Eusebius 
states, according to the Samaritan chronology, 
that Terah lived only seventy-five years after 
the birth of Abram : and the Samaritan Penta- 


teuch makes his whole age one hundred and 
forty-five years. Biscoe thinks, that, though 
Terah is said to. have lived seventy years, 
and begot Abram, Nahor, and Haran, perhaps 
Abram was not the eldest, and Terah may have 
been one hundred and thirty, when Abram was 
born. So also Mercerus. L. de Dieu thinks 
that Stephen may have alluded to Abram set- 
tling at Hebron, literally in the tribe of Judah: 
(εἰς ἣν ὑμεῖς νῦν κατοικεῖτε :) and sixty years 
elapsed between this and his leaving Haran. 

6. τετρακόσια. So also in Gen. xv. 13, 
though the exact number was four hundred 
and thirty, as in Exod. xii. 40; Gal. iii. 17, 
Josephus says four hundred and thirty years in 
Antiq. ii. 15, 2. and four hundred in ii. 9, 1. 
De Bel. Jud. v. 9, 4. L. de Dieu computes the 
dates thus: five years in Haran; twenty-five 
between Abram leaving Haran and the birth 
of Isaac; sixty between the births of Isaac and 
Jacob; one hundred and thirty between the 
birth of Jacob and his going into Egypt; two 
hundred and ten in Egypt. 

7. The words καὶ λατρεύσουσί μοι ἐν τῷ τόπῳ 
τούτῳ are not in the LXX nor in the Hebrew, 
They may refer to ver. 16. and they shall come 
hither again. Wolfius refers to Exod. iii. 12, 


246 ΠΡΑΞΕΙΣ [Κεφ. 7. 
A.D.31. ἡμῶν. Yaxouoas δὲ Ιακὼβ ὄντα σῖτα ἐν Αὐγύπτῳ, ἐξαπέστειλε 12 
yGen.xlii.1. τοὺς πατέρας ἡμῶν πρῶτον' "καὶ ἐν τῷ δευτέρῳ ἀνεγνωρίσθη 18 
ε Gen. xlv. 3. 9 \ a 4 a ϑ a Q 2 ἢ a δ Ν 
Ιωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ 
γένος τοῦ ᾿Ιωσήφ. "ἀποστείλας δὲ ᾿Ιωσὴφ μετεκαλέσατο τὸν 14 


a Gen. 
1 . a a \ lA 3 ~ 9 
τινι, Σὲ, πατέρα αὐτοῦ ᾿Ιακὼβ, καὶ πᾶσαν τὴν συγγένειαν αὐτοῦ, ἐν 


bGen.xlvi.s; ψυχαῖς ἑβδομηκονταπέντε. Ῥκατέβη δὲ ᾿Ιακὼβ εἰς Αἴὔγνπτον, 15 
ot xix 88. eal ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν" “καὶ μετετέθησαν 16 


ς Gen. 
xivii. δῦ; εἰς Συχὲμ, καὶ ἐτέθησαν ἐν τῷ μνήματι ὃ ὠνήσωτο ᾿Αβραὰμ 


Gen.xxiii.16; τιμῆς ἀργυρίου, παρὰ τῶν υἱῶν ᾿Εμμὸρ τοῦ Συχέμ. “Καθὼς 17 

οἱ xxxill. 19. a. ς ; a 3 Ψ ε \ a 

Jos. xxiv.32, δὲ ὄγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὦμοσεν ὁ Θεὸς τῷ 

4Exod.i.78."ASpadp, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Αὐγύπτῳ, ἄχρις 18 
οὗ ἀνέστη βασιλεὺς ἕτερος ὃς οὐκ ἤδει τὸν ᾿Ιωσήφ. οὗτος κατα- 19 
σοφισάμενος τὸ γένος ἡμῶν, ἐκάκωσε τοὺς πατέρας ἡμῶν, τοῦ 

. Exod. ii.2; ποιεῖν ἔκθετα τὰ βρέφη αὐτῶν, εἰς τὸ μὴ ζωογονεῖσθαι. “᾿Εν 20 

Heb. xi.33. ¢ nA» a \ ’ a a a ᾽ 
ᾧ καιρῷ ἐγεννήθη Μωσῆς, καὶ ἦν ἀστεῖος τῷ Θεῷ ὃς ἀν- 

( Exod. ii. 7. ετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ. “ἐκτεθέντα 21 
δὲ αὐτὸν, ἀνείλετο αὐτὸν ἡ θυγάτηρ Φαραὼ, καὶ ἀνεθρέψατο 
αὐτὸν ἑαυτῇ εἰς viov. καὶ ἐπαιδεύθη Μωσῆς πάσῃ σοφίᾳ 22 
Αὐγυπτίων: jw δὲ δυνατὸς ἐν λόγοις καὶ ἐν ἔργοις. “ὥς δὲ 28 
ἐπληροῦντο αὐτῷ τεσσαρακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν 
καρδίαν αὐτοῦ, ἐπισκέψασθαι: τοὺς ἀδελφοὺς αὐτοῦ τοὺς viovs 

ε Ἐχοὰ 11. Ισραήλ. δκαὶ ἰδών τινα ἀδικούμενον, ἠμύνατο καὶ ἐποίησεν 24 
ἐκδίκησιν τῷ καταπονουμένῳ, πατάξας τὸν Αὐγύπτιον. ἐνόμεξε 25 
δὲ συνιέναι τοὺς ἀδελφοὺς αὐτοῦ, ὅτι ὁ Θεὸς διὰ χειρὸς αὐτοῦ 

h Exod.ii18. δίδωσιν αὐτοῖς σωτηρίαν" οἱ δὲ οὐ συνῆκαν. "τῇ δὲ ἐπιούσῃ 36 


ἡμέρᾳ ὥφθη αὐτοῖς μαχομένοις, καὶ συνήλασεν αὐτοὺς εἰς 
εἰρήνην, εἰπὼν, ‘“Avdpes, ἀδελφοί ἐστε ὑμεῖς ἱνατί ἀδικεῖτε 
ἀλλήλους ;’ ‘O δὲ ἀδικῶν τὸν πλησίον, ἀπώσατο αὐτὸν, εἰπὼν, 27 
“Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμᾶς ; μὴ ἀν- 


12. We should perhaps read σίτια εἰς Αἴ- 
yurroy. 

14. Ἰακὼβ is perhaps an interpolation. 

Ibid. ἑβδομηκονταπέντε. It appears from 
Gen. xvi. 26, 27. that all the persons were 
seventy, including Jacob himself, Joseph and 
his two sons who were born in Egypt. The 
LXX say seventy-five, but they interpolate 
ver. 20. by adding the children of Manasseh and 
Ephraim. If we except Joseph and his two 
sons, there were sixty-seven who came into 
Egypt: and Jacob’s sons’ wives may have 
made the number seventy-five. But it is most 
probable that Stephen followed the LXX. 

16. There seems some confusion here. Abra- 
ham bought a burying place of Ephron the 
Hittite at Macpelah, Gen. xxiii.: and the patri- 
archs were carried from Egypt and buried at 
that place according to Jacob's request, xlix. 
29—32: but it was Jacob, who bought a parcel 
of a field of Hamor the father of Shechem, 
XXxiiL 19. and nothing is said here of a burying 


place. This however became the inheritance 
of the children of Joseph; and he himself was 
buried there, Josh. xxiv. 32. Many MSS. read 
"Eupdp ἐν Συχέμ. 

17. ὥμοσεν. Many MSS. read ὡμολόγησεν. 

19. τοῦ ποιεῖν. See iii. 12. Here also I 
should understand ἕνεκα. He afflicted our fathers, 
for the purpose of making them expose their own 
children. So Krebsius, ὁ 

20. ἀστεῖος τῷ Θεῷ. Almost all the com- 
mentators take this for a Hebraism, exceedingly 
beautiful. Palairet thinks it is the same as σὺν 
Θεῷ, by the direction of God. Josephus speaks 
of the extreme beauty of Moses. See Heb. xi. 
23. 

Ibid. Many MSS. omit αὐτοῦ. 

21. The reading is perhaps ἐκτεθέντος δὲ 
αὐτοῦ. 

22. Philo Judzus mentions at great length 
the learning of Moses, vol. ii. p. 83. 

Ibid. Some MSS. read ἔργοις αὐτοῦ. 

27. Some MSS. read ἐφ᾽ ἡμῶν. 


Κεφ. 7.] 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


247 


ελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αὐγύπτιον " _4-D- 51. 
29 Εφυγε δὲ Μωσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν 
80 γῇ Μαδιὰμ, οὗ ἐγέννησεν νἱοὺς δύο. | Καὶ πληρωθέντων ἐτῶν | Exod. μι. 3. 
τεσσαράκοντα, ὥφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινᾶ ἄγγε- 
81 λος Κυρίου ἐν φλογὶ πυρὸς βάτου. ὁ δὲ Μωσῆς ἰδὼν ἐθαύμασε 
τὸ ὅραμα' προσερχομένου δὲ αὐτοῦ κατανοῆσαι, ἐγένετο φωνὴ 


82 Κυρίου πρὸς αὐτὸν, 


“᾿Εγὼ ὁ Θεὸς τῶν πατέρων σου, ὁ Θεὸς 
᾿Αβραὰμ καὶ ὁ Θεὸς ᾿Ισαὰκ καὶ ὁ Θεὸς ᾿Ιακώβ. 
88 γενόμενος Μωσῆς οὐκ ἐτόλμα κατανοῆσαι. εἶπε δὲ αὐτῷ ὁ 


“Evrpopos δὲ 


Κύριος, ‘Atcov τὸ ὑπόδημα τῶν ποδῶν coy ὁ γὰρ τόπος ἐν 
84 ᾧ ἕστηκας, γῆ ἁγία ἐστίν. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ 
μου τοῦ ἐν Αὐγύπτῳ, καὶ τοῦ στενωγμοῦ αὐτῶν ἤκουσα" καὶ 
κατέβην ἐξελέσθαι αὐτούς' καὶ νῦν δεῦρο, ἀποστελῶ σε εἰς 


85 Αὔγυπτον. 


Τοῦτον τὸν Mavony ὃν ἠρνήσαντο, εἰπόντες, ‘ Τίς 


σὲ κατέστησεν ἄρχοντα καὶ δικαστήν ; τοῦτον ὁ Θεὸς ἄρχοντα 
καὶ λυτρωτὴν ἀπέστειλεν ἐν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ 


‘6 ἐν τῇ βάτῳ. 


σημεῖα ἐν γῇ Αὐγύπτον καὶ ἐν ἐρυθρᾷ θαλάσσῃ καὶ ἐν τῇ 
ιΟὗτός ἐστιν ὁ Μωῦσῆς ὁ εἰπὼν ὃ": ἽἽ. 


87 ἐρήμῳ ἔτη τεσσαράκοντα. 


κ οὗτος ἐξήγαγεν αὐτοὺς, ποιήσας τέρατα καὶ * Exod. υἱὶ.; 


a etviii.; etix; 
et x.; "et xi.; 
et xiil.; et 


τοῖς υἱοῖς ᾿Ισραὴλ, : Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς! τς 32; 
t. xviil. 
88 ὑμῶν ἐκ τῶν ἀδελφῶν ὑ ὑμῶν ὡς ἐμέ' αὐτοῦ ἀκούσεσθε. π Οὗτός 15, "ie. 
ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέ- 5 με rg xix. 
λου τοῦ λαλοῦντος αὐτῷ ἐν τῷ Sper Σινᾶ καὶ τῶν πατέρων ἜΝ 
89 ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν. ᾧ οὐκ ἠθέλησαν 
ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, GAN ἀπώσαντο, καὶ ἐστρά- 
40 φησαν ταῖς καρδίαις αὐτῶν εἰς Αὔγνπτον, "εἰπόντες τῷ ᾿Ααρὼν, » Exod. 


: Ποίησον ἡμῖν θεοὺς οἵ προπορεύσονται ἡμῶν" ὁ γὰρ Μωσῆς 


οὗτος, ὃς ἐξήγαγεν ἡ ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἶδαμεν τί γέγο- 
41 vey αὐτῷ Kal ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις, καὶ 
ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν 


42 χειρῶν αὐτῶν. 
’ ΄- 
λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ' 


29. Ἔφυγε. In Exod. ii. 15. Moses is said 
to have fled through fear of Pharaoh. Philo re- 
presents Pharaoh as afraid of Moses conspiring 
against him, vol. ii. p. 87, 88. 

Ibid. Μαδιάμ. Midian was to the south of 
the Dead sea, rather to the east, and extended 
as far south as the Red sea. 

88. ἐν g. Perhaps ἐφ᾽ ᾧ. 

84. ἰδὼν εἶδον. This seems to be δὴ He- 
braism, though it is used by Lucian, Dial. 
Mar. 4. sub fin. vol, i. p. 300. 

35. ἄρχοντα καὶ λυτρωτήν. The allusion 
here to our Saviour is evident: he had been 
rejected, as Moses was at first rejected; and, 
Nike him, he was made an ἄρχων καὶ Aurpwrhe. 
Some MSS. read ἀπέσταλκεν σὺν χειρί. 

Ibid. ἀγγέλον. See Exod. xxiii. 20; Numb. 


Ἔστρεψε δὲ ὁ Θεὸς, καὶ “παρέδωκεν αὐτοὺς ο Jer. xix. 18; 


καθὼς γέγραπται ἐν βίβλῳ “™™* * ** 


xx. 16: Judg. ii 1. There can be no doubt, 
that it was God himself who spoke to Moses 
out of the bush: but the Jews believed, as did 
the Fathers, that the visible appearance, which 
Moses saw, was an Angel, or the second person 
in the Trinity. See Elsner, Diss. de Lege Masis 
per Angelos data. - 

87. Host MSS. read ἀναστήσει ὁ Θεὸς ἐκ. 

88. λόγια ζῶντας. The λόγια were all the 
commands given by God to Moses. They are 
called ξῶντα, not because they gave life, (for 
see Gal. iii. 21,) but as the oracles of the true 
and living God, in opposition ae retended 
oracles. See Rom. iii. 2; Heb. ν 

42. "Ἔστρεψε. Wolfius and se ἑαντόν, 
Krebsius γνώμην, 


248 


ΠΡΑΞΈΕΙΣ 


[Κεφ. 7. 


A.D.31. τῶν προφητῶν, " Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἄτη 
, ’ a ’ 9 3 , \ » , ἢ 
τεσσαράκοντα ἐν τῇ ἐρήμῳ, οἶκος ᾿Ισραήλ ; καὶ ἀνελάβετε τὴν 48 
σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν ‘Peudar, 
τοὺς τύπους obs ἐποιήσατε προσκυνεῖν αὐτοῖς" καὶ μετοικιῶ 


P Exod. 


ὑμᾶς ἐπέκεινα Βαβυλῶνος." 


P‘H σκηνὴ τοῦ μαρτυρίου ἦν ἐν 4 


Heb. vik. 5, τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ 

4ὅυν. !, 14. Μωσῇ, ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει" 4 ἣν καὶ 45 
εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ ᾿ΪΙησοῦ, ἐν τῇ 
κατασχέσει τῶν ἐθνῶν ὧν ἔξωσεν ὁ Θεὸς ἀπὸ προσώπου τῶν 


ΕῚ Sam. 
χνὶ. 12, 18 ; 
2 Sam. vii. 
1, &e.; 

1 Par.xvii.12; 


πατέρων ἡμῶν, ἕως τῶν ἡμερῶν AaBid: " ὃς εὗρε χάριν ἐνώπιον 46 
τοῦ Θεοῦ, καὶ ἡτήσατο εὑρεῖν σκήνωμα τῷ Θεῷ ᾿Ιακωβ. 
λομῶν δὲ ὠκοδόμησεν αὐτῷ οἶκον. ᾿Αλλ᾽ οὐχ ὁ ὕψιστος ἐν 48 


* So- 47 


Peal. cuaxii. χειροποιήτοις ναοῖς κατοικεῖ, καθὼς ὁ προφήτης λέγει, “' Ὁ 49 
ὁ αν, 324; Οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου" ποῖον 

Η . ’ ? ll A 
1 Reg. vi αν οἶκον οἰκοδομήσετέ pot, λέγει Κύριος ; ἢ τίς τόπος τῆς κατα- 


et viii. 37. 


'Exa.Ixvi.1. παύσεώς μου ; οὐχὶ ἡ χείρ μου ἐποίησε ταῦτα πάντα ; 50 


5 Jer. vi. 10; 
et ix. 25,96; 5 , 


“u Σκληροτράχηλοι, καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς δι 


Exech. zliv, ὠσὶν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε' ὡς οἱ 
πατέρες ὑμῶν, καὶ ὑμεῖς. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ 52 
πατέρες ὑμῶν ; καὶ ἀπέκτειναν τοὺς προκατωγγείλαντας περὶ 

“ ? ’ fe) 4 φ a e a ’ a 
τῆς ἐλεύσεως τοῦ δικαίου, οὗ viv ὑμεῖς προδόται καὶ φονεῖς 

x Exod. xix. γεγένησθε" Χ οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, 58 


8, οἱ seqq. ; 
Gal. iii. 19. 


καὶ οὐκ ἐφυλάξατε." ᾿Ακούοντες δὲ ταῦτα, διεπρίοντο ταῖς δά 
’ 9 \ \ 3 ’ 9 9? ρ ς 
καρδίαις αὐτῶν, καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτόν. Ὑ πάρ- δὅ 


χὼν δὲ πλήρης πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν, 
εἶδε δόξαν Θεοῦ, καὶ ᾿Ιησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ, καὶ 56 
εἶπεν, ““᾿Ιδοῦ, θεωρῶ τοὺς οὐρανοὺς ἀνεῳγμένους, καὶ τὸν υἱὸν 


τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ Θεοῦ. 


ἸΚράξαντες δὲ 57 


φωνῇ μεγάλῃ, συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθὺυ- 


y xxii. 20. 


μαδὸν ἐπ᾽ αὐτόν" Υ καὶ ἐκβαλόντες ἔξω τῆς πόλεως, ἐλεθο-- 58 


βόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ 


48. dveAdBere. The Hebrew word signifies 
to raise up: but some have taken ἀνελάβετε to 
mean, ye have borrowed or adopted. Raphel. 

Ibid. ‘Peugdy. In the LXX Ῥαιφάν; but the 
Hebrew is 33D, Aijoun, which is supposed to 


be the same as the Sun or Saturn. See L. de 
Dieu. 
Ibid. τύπους. Images. Josephus calls Ra- 


chel’s images τύποι. Antig. i. 19. 11. Poly- 
bius also speaks of θεῶν τύπους. v. 9, 3. 

44. Most MSS. read ἦν τοῖς πατράσιν. 

45. διαδεξάμενοι. Successores, Erasmus, Hom- 
bergius. Postea, deinceps, Wolfius: but Kreb- 
sius understands it, quod patres vestri, qui id, 
quasi per manus traditum, a majoribus acceperant, 
attulerunt. So L. de Dieu. 

- Ibid. ἐν τῇ κατασχέσει τῶν ἐθνῶν, while they 
were taking possession of the land of the heathen. 
This was not fully effected till the time of David. 


48. ναοῖς is perhaps an interpolation. 

50. The Hebrew and LXX have this verse 
affirmatively, πάντα γὰρ ταῦτα ἐποίησεν ἢ χείρ 
μον. 
51. ἀπερίτμητοι τῇ καρδίᾳ. See Jerem. ix. 
26; Ezech. xliv. 7; Rom. ii. 29; Phil. iii. 3. 
Many MSS. read καρδίαις. 

52. τοῦ δικαίου. Christ was the only de- 
scendant of Adam, who was in himself per- 
fectly righteous, and hence he is called 6 
δίκαιος. See iii. 14; xxii. 14; James v. 6; 
1 Pet. iii. 18. 

53. See ver. 35. 8. Paul speaks of ὅ νόμος 
Siarayels δι᾽ ἀγγέλων, Gal. ili. 19. and ὁ δι᾽ ἀγ- 
γέλων λαληθεὶς λόγος, Heb. ii. 2. Josephus 
also says, ἡμῶν δὲ τὰ ὁσιώτατα τῶν ἐν τοῖς νό- 
pos 80 ἀγγέλων παρὰ τοῦ Θεοῦ μαθόντων. Antig. 
ΧΥ. ὅ. 8. 


58. οἱ μάρτυρες. See Dent. xvii. 7. The 


Κεφ. 7, 8.} 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


249 


59 τοὺς πόδας νεανίου καλουμένου Σαύλον, "καὶ ἐλιθοβόλουν A.D. 31. 


τὸν Στέφανον, ἐπικαλούμενον καὶ λέγοντα, “ Κύριε ᾿Ιησοῦ, + Matty 44; 
60 δέξαι τὸ πνεῦμά μουν." Beis δὲ τὰ γόνατα, ἔκραξε φωνῇ οἱ xxiii. 84. 


μεγάλῃ, “ Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην." 


8 Καὶ τοῦτο εἰπὼν ἐκοιμήθη. 
ἀναιρέσει αὐτοῦ. 


ὁ Σαῦλος δὲ ἦν συνευδοκῶν τῇ « xxii. 30. 
᾿Εγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς 


μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν “Ἱεροσολύμοις πάντες τε 
διεσπάρησαν κατὰ τὰς χώρας τῆς ᾿Ιουδαίας καὶ Σαμαρείας, 
2 πλὴν τῶν ἀποστόλων. συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες 

8 εὐλαβεῖς, καὶ ἐποιήσαντο κοπετὸν μέγαν ἐπ᾽ αὐτῷ. Ὁ Σαῦλος " ταὶ. 4; 
4 


δὲ ἐλυμαίνετο τὴν ἐκκλησίαν, κατὰ τοὺς οἴκους εἰσπορευό- 11. 


οἱ xxvi. 10, 


μενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδουν εἰς φυλα- 
4 κήν. οἱ μὲν οὖν διασπαρέντες διῆλθον, εὐωγγελιζόμενοι τὸν 


λόγον. 


δ ΦΙΛΙΠΠΟΣ δὲ κατελθὼν εἰς πόλιν τῆς Σαμαρείας, ἐκή- 
ὃ ρυσσεν αὐτοῖς τὸν Χριστόν. προσεῖχόν τε οἱ ὄχλοι τοῖς λεγο- 
μένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν, ἐν τῷ ἀκούειν αὐτοὺς 
7 καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει. πολλῶν γὰρ τῶν ἐχόντων 
πνεύματα ἀκάθαρτα, βοῶντα μεγάλῃ φωνῇ ἐξήρχετο" πολλοὶ 
8 δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν. καὶ ἐγένετο χαρὰ 
9 μεγάλη ἐν τῇ πόλει ἐκείνῃ. ᾿Ανὴρ δέ τις ὀνόματι Σίμων προῦ- 
πῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστῶν τὸ ἔθνος τῆς Σαμα- 
10 pelas, λέγων εἶναί τινα ἑαυτὸν μέγαν: ᾧ προσεῖχον πάντες ἀπὸ 
μικροῦ ἕως μεγάλου, λέγοντες, “Οὗτός ἐστιν ἡ δύναμις τοῦ 
11 Θεοῦ ἡ μεγάλη." Προσεῖχον δὲ αὐτῷ, διὰ τὸ ἱκανῷ χρόνῳ 
12 ταῖς μαγείαις ἐξεστακέναει αὐτούς. “Ore δὲ ἐπίστευσαν τῷ 
Φιλίππῳ εὐωγγελιξζομένῳ τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ καὶ 
τοῦ ὀνόματος τοῦ ᾿Ιησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ 
18 γυναῖκες. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσε, καὶ βαπτισθεὶς ἦν 
προσκαρτερῶν τῷ Φιλίππῳ" θεωρῶν τε σημεῖα καὶ δυνάμεις 
14 μεγάλας γινομένας, ἐξίστατο. ᾿Ακούσαντες δὲ οἱ ἐν ‘Iepocodv- 


witnesses laid down their clothes, that they 
might more readily throw the stones. See 
xxii. 23. 

58. νεανίου generally meant a man of about 
thirty years of age. 

Cuap. VIII. 1. συνευδοκῶν. See note at vi. 9. 

Ibid. ἐν ἐκείνῃ τῇ ἡμέρᾳ. I understand this 
literally, that the persecution began imme- 
diately after the death of Stephen. His funeral 
is mentioned afterwards. Thy ἐκκλησίαν per- 
haps means particularly ali those who bore office 
in the Church, such as the six other deacons. 

ὃ. κατὰ τοὺς οἴκους. Mosheim understands 
this of the places or apartments, where the 
Christians used to assemble. See ii. 46. 

5. Φίλιππος. This happened immediately 
after the death of Stephen, while Saul continued 
in Jerusalem. It was Philip the deacon. 

7. Some MSS. read πολλοὶ ἐξήρχοντο. 





9. Σίμων. Justin Martyr informs us, that he 
was of the village of Gittum in Samaria: that 
the Samaritans eagerly followed him; that he 
went to Rome in the reign of Claudius, was 
worshipped as a god, and honoured with a 
statue. More doubtful authorities state him 
to have studied at Alexandria, and to have 
been versed in Grecian philosophy. The Fa- 
thers represent him as the founder of every 
heresy, by which they mean Gnosticism: and 
he was perhaps the first Gnostic, who mixed up 
the name of Christ with that philosophy. 

Ibid. ἐξιστῶν. Perhaps ἐξιστάνων. 

10. πάντες seems to be an interpolation, and 
most MSS. read ἡ καλουμένη μεγάλη. 

14, We need not allow many days for the 
conversions in Samaria. In the mean time the 
persecution had lessened at Jerusalem by Saul 
having gone to Damascus, (though thia ia wk 


A.D. 81. 


250 ΠΡΑΞΈΕΙΣ [Κεφ. 8. 


μοις ἀπόστολοι, ὅτι δέδεκται ἡ Σαμάρεια τὸν λόγον τοῦ Θεοῦ, 
ἀπέστειλαν πρὸς αὐτοὺς τὸν Πέτρον καὶ ‘Iwdvymy οἵτινες 15 
καταβάντες προσηύξαντο περὶ αὐτῶν, ὅπως λάβωσι πνεῦμα 
ἅγιον. οὔπω yap ἦν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκὸς, μόνον δὲ 16 
βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ. τότε 17 
ἐπετίθουν τὰς χεῖρας ἐπ᾽ αὐτοὺς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 
Θεασάμενος δὲ ὁ Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν 18 
τῶν ἀποστόλων δίδοται τὸ πνεῦμα τὸ ἅγιον, προσήνεγκεν av- 
τοῖς χρήματα, λέγων, “ Aore κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα 19 
ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας, λαμβάνῃ πνεῦμα ἅγιον." Πέτρος δὲ 20 
εἶπε πρὸς αὐτὸν, ““Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, 
ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 
οὐκ ἔστί σοι μερὶς οὐδὲ κλῆρος ἐν τῶ λόγῳ τούτῳ. ἡ γὰρ 21 
καρδία σου οὐκ ἔστιν εὐθεῖα ἐνώπιον τοῦ Θεοῦ. μετανόησον 22 
οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ, εἰ ἄρα 
ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. εἰς γὰρ χολὴν 38 
“πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.᾽ ᾿Αποκριθεὶς 24 
δὲ ὁ Σίμων εἶπε, “ Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον, 
ὅπως μηδὲν ἐπέλθη ἐπ᾽ ἐμὲ ὧν εἰρήκατε.᾽" 

Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ 25 
κυρίου, ὑπέστρεψαν εἰς ᾿“Ιερουσαλὴμ, πολλάς τε κώμας τῶν 
Σαμαρειτῶν εὐηγγελίσαντο. 

"Αγγελος δὲ κυρίου ἐλάλησε πρὸς Φίλυππον, λέγων, “᾿Ανά- ὃς 
στηθι καὶ πορεύου κατὰ μεσημβρίαν, ἐπὶ τὴν ὁδὸν τὴν KataBat- 
vovoay ἀπὸ “᾿]Ἰερουσαλὴμ εἰς Γάζαν" αὕτη ἐστὶν ἔρημος. καὶ 27 
ἀναστὰς ἐπορεύθη. καὶ ἰδοὺ, ἀνὴρ Αἰὐἰθίοψ' εὐνοῦχος δυνάστης 
Κανδάκης τῆς βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης 
αὐτῆς" ὃς ἐληλύθει προσκυνήσων εἰς 'Ιερουσαλὴμ, ἦν τε ὑποστρέ- 28 
dav καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ, καὶ ἀνεγίνωσκε τὸν 
“προφήτην ᾿Ησαΐαν. εἶπε δὲ τὸ πνεῦμα τῷ Φιλίππῳ, “Πρόσελθε 29 
καὶ κολλήθητι τῷ ἅρματι τούτῳ." [Προσδραμὼν δὲ ὁ Φίλιπ- 80 


related till ch. ix. that the history of Philip may 
be finished:) and perhaps many of the foreign 
Jews had left the city, the feast of tabernacles 
being over. 

16. This shews that only the apostles could 
communicate the miraculous gifts of the Spirit. 
The deacons could baptize, and impart the or- 
arts spiritual] grace. See Rom.i. 11. 

18. Θεασάμενος. Most MSS. read ἰδών. 

22. Θεοῦ. Most MSS. read κυρίου. 

28. The phrases χολὴν πικρίας and σύνδεσμον 
ἀδικίας seem taken from Deut. xxix. 18. Isaiah 
Wiii. _ er fe ἘΠ 

26. ἔρημος. Strabo says the same of the city 
of Gus ἔνδοξος πότε γενομένη, κατεσπασμένη 
δὲ ὑπὸ ᾿Αλεξάνδρου, καὶ μένουσα ἔρημος. xvi. 2. 

27. οὐνοῦχος. His name is said to have been 
Indich. He was probably a Jew, or Cornelius 
would not have been considered the firet Gentile 


convert. Eunuchs were forbidden to enter into 
the congregation of the Lord, Deut. xxiii. 1—3. 
but Isaiah foretold, that the eunuch should be 
admitted to a participation of the Gospel, lvi. 3 
—8. This may have been the reason of Philip 
being sent on this journey. 

Ibid. Κανδάκης. Candace was ἃ neme of the 
female sovereigns of the country. Plin. H. N. 
vi. 29. The country was probably the modern 
Abyssinia. 

Ibid. προσκυνήσων. This seems to shew, that 
he was at least a proselyte, if not a Jew. It 
seems certain that no Gentile had been baptized 
before Cornelius. He had perhaps gone to the 
feast of tabernacles, and was now returning. 
See note at ver. 14 

28. Ἡσαΐαν. This also shews that he was a 
proselyte. 


Κεφ. 8, 9.) 


ΤΩΝ ΑΠΟΣΤΌΛΩΝ. 


25] 


qos ἤκουσεν αὐτοῦ ἀναγινώσκοντος τὸν προφήτην Ἡσαΐαν, καὶ Δ.Ὁ. 81. 
81 εἶπεν, ““ἾΑρά γε γινώσκεις ἃ ἀναγινώσκεις ;” Ο δὲ εἶπε, “Πῶς 
γὰρ ἂν δυναίμην, ἐὰν μή τις ὁδηγήσῃ με ;” Παρεκάλεσέ τε τὸν 


82 Φίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. «ἡ δὲ περιοχὴ τῆς 


6 Kea. liii. 7. 


γραφῆς ἣν ἀνεγίνωσκεν, ἦν αὕτη, “᾿ς πρόβατον ἐπὶ σφαγὴν 
ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος" οὕτως 
88 οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις 
αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται ; ὅτι αἴρεται 
84 ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ᾿Αποκριθεὶς δὲ ὁ εὐνοῦχος τῷ 
Φιλίππῳ εἶπε, “ Adopai σου, περὶ τίνος ὁ προφήτης λόγει 
85 τοῦτο; περὶ ἑαυτοῦ, ἢ περὶ ἑτέρου tivos;” ᾿Ανοίξας δὲ ὁ 
Φίλιππος τὸ στόμα αὐτοῦ, καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς 
86 ταύτης, εὐηγγελίσατο αὐτῷ τὸν ᾿Ιησοῦν. ὡς δὲ ἐπορεύοντο 
κατὰ τὴν ὁδὸν, ἦλθον ἐπί τι ὕδωρ' καί φησιν ὃ εὐνοῦχος, 
87 “᾿Ιδοὺ, ὕδωρ: τί κωλύει με βαπτισθῆναι ;᾽ Εἶπε δὲ ὁ Φίλ- 


ἐπτπτος, “ Εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας, ἔξεστιν." 


᾽4πο- 


κριθεὶς δὲ εἶπε, ““ Πιστεύω τὸν υἱὸν τοῦ Θεοῦ εἶναι τὸν ᾿Ιησοῦν 


88 Χριστόν." 


Καὶ ἐκέλευσε στῆναε τὸ ἅρμα' καὶ κατέβησαν 


ἀμφότεροι εἰς τὸ ὕδωρ, ὅ τε Φίλιππος καὶ ὅ εὐνοῦχος" καὶ 
39 ἐβάπτισεν αὐτόν. ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα 
κυρίου ἥρπασε τὸν Φίλιππον καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ 
40 εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. Φίλιππος: 
δὲ εὑρέθη εἰς "Αξζωτον: καὶ διερχόμενος εὐηγγελίζετο τὰς πό- 
Neus πάσας, ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν. 
9 Ὁ 4E Σαῦλος ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς ¢ xxvi. 10: 


Α Α Ἁ Gal. i. 18; 

2 μαθητὰς τοῦ κυρίου, προσελθὼν τῷ ἀρχιερεῖ, ἡτήσατο παρ᾽ 1 Tim. i. 1 
> a 3 > XN ‘ b) o 

αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγὰς, ὅπως ἐάν 


i. 18. 


τινας εὕρῃ τῆς ὁδοῦ ὄντας ἄνδρας τε καὶ γυναῖκας, δεδεμένους 
8 ἀγάγῃ εἰς ᾿Ιερουσαλήμ. “ἐν δὲ τῷ πορεύεσθαι, ἐγένετο αὐτὸν + καὶ. 6: 
ἐγγίζειν τῇ Δαμασκῷ, καὶ ἐξαίφνης περιήστραψεν αὐτὸν φῶς τ ὁ 
4 ἀπὸ τοῦ οὐρανοῦ" καὶ πεσὼν ἐπὶ τὴν γῆν, ἤκουσε φωνὴν λέ- 
δ γουσαν αὐτῷ, “ Σαοὺλ, Baova, τί με διώκεις ;”” Εἶπε δὲ, “ Τίς 


98. ἐν τῇ ταπεινώσει. 8. Luke follows the 
LXX. The Hebrew is different, and is trans- 
lated by Lowth, By an oppressive judgment he 
was taken off. 

36. Eusebius says that the place was twenty 
miles from Jerusalem, called Bethsoron. 

37. It seems from this, that persons were ex- 
pected to confess Jesus Christ to be the Son of 
God, before they were admitted to baptism: but 
the verse is wanting in the best MSS. 

39. Eusebius says, that the eunuch preached 
the gospel in Ethiopia. H. E. ii. 1. 

παρ. 1X. 1. This perhaps happened be- 
fore the baptism of the eunuch, or even before 
the journey of Peter and John into Samaria. 
Saul may have set out at the end of the feast 
of tabernacles, and his conversion took place at 
the same time as the conversions in Samaria. 


2. Δαμασκόν. Damascus was probably δὲ 
this time in the possession of Aretas, king of 
Arabia Petreea; and Aretas would perhaps fa- 
vour the Jews, that they might δε hii agains 
the Romans. See 2 Cor. xi. 82. This may 
have been the reason why Saul went thither. 
Josephus speaks of many Jews being in Da- 
mascus in the reign of Nero. De Bel. Jud. ii. 


20. 

Ibid. πρὸς τὰς συναγωγάς. The high priest 
could have no power in other places, and he 
only sent to the rulers of synagogues, who ac- 


knowledged the power of the high priest. Gee 
Biscoe, p. 234. 
Ibid. τῆς ὁδοῦ. See xix. 23; xxii. 4; xxfv. 
14. 
8. Most MSS. read dx τοῦ οὐρανοῦ. 


δ, 6. This passage is perhaps interpolated. 


252 


ΠΡΑΞΈΕΙΣ 


[Κεφ. 9. 


A.D.31. ef, κύριε; Ὃ δὲ κύριος εἶπεν, “᾿Εγώ εἰμι ᾿Ιησοῦς, ὃν σὺ 


διώκεις" σκληρόν σοι πρὸς κέντρα λακτίζξειν.᾽ 


Τρέμων τε καὶ 6 


θαμβῶν εἶπε, “ Κύριε, τί με θέλεις ποιῆσαι ;” Καὶ ὁ κύριος 
πρὸς αὐτὸν, “᾿Ανάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαλη- 


€ xxii. 9; 
et xxvi. 18. 


θήσεταί σοι τί σε δεῖ ποιεῖν." 


Οἱ δὲ ἄνδρες οἱ συνοδεύοντες 7 


αὐτῷ εἱστήκεισαν ἐννεοὶ, ἀκούοντες μὲν τῆς φωνῆς, μηδένα δὲ 


θεωροῦντες. ἠγέρθη δὲ ὁ Σαῦλος ἀπὸ τῆς γῆς" ἀνεῳγμένων δὲ 8 
τῶν ὀφθαλμῶν αὐτοῦ, οὐδένα ἔβλεπε, χειραγωγοῦντες δὲ av- 
τὸν εἰσήγαγον εἰς Δαμασκόν. καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, 9 
καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. ᾽ΗΝν δέ τις μαθητὴς ἐν Δαμασκῷ 10 
ὀνόματι ᾿Ανανίας, καὶ εἶπε πρὸς αὐτὸν ὁ κύριος ἐν ὁράματι, 
“"Avavia.” ‘O δὲ εἶπεν, ““᾿Ιδοὺ, ἐγὼ, κύριε." ὋὋὉ δὲ κύριος 11 


πρὸς αὐτὸν, ““᾿ΔΑναστὰς πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλου- 
μένην εὐθεῖαν, καὶ ζήτησον ἐν οἰκίᾳ ᾿Ιούδα Σ᾿ αῦλον ὀνόματι, 
Ταρσέα. ἰδοὺ γὰρ προσεύχεται, καὶ εἶδεν ἐν ὁράματι ἄνδρα 12 
ὀνόματι ᾿Ανανίαν εἰσελθόντα καὶ ἐπιθέντα αὐτῷ χεῖρα, ὅπως 
ἀναβλέψη." ᾿Απεκρίθη δὲ 6 ᾿Ανανίας, “ Κύριε, ἀκήκοα ἀπὸ 18 
πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ ἐποίησε τοῖς ἁγίοις 
3 e , φ 4 3 A aA 3 
σου ἐν '᾿Ιερουσαλήμ' καὶ ὧδε ὄχει ἐξουσίαν παρὰ τῶν ἀρχιε- 14 


a , \ 2 ͵ \ oy , ἢ 
ρέων, δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου. 


> Elvre 15 


δὲ πρὸς αὐτὸν ὁ κύριος, “Πορεύου, ὅτι σκεῦος ἐκλογῆς μοι ἐστὶν 
οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν καὶ βασι- 
λέων, υἱῶν τε ᾿Ισραήλ. ἐγὼ γὰρ ὑποδείξω αὐτῷ, ὅσα δεῖ αὐτὸν 16 
ὑπὲρ τοῦ ὀνόματός μου παθεῖν.᾽" 

᾿Απῆλθε δὲ ᾿Ανανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπι- 17 
θεὶς ἐπ᾽ αὐτὸν τὰς χεῖρας εἶπε, “ Σαοὺλ, ἀδελφὲ, ὁ κύριος ἀπ- 
ἐσταλκέ με, ᾿Ιησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ἡ ἤρχου, ὅπως 


ἀναβλέψῃς καὶ πλησθῆς πνεύματος ἁγίου." 


Καὶ εὐθέως ἀπ- 18 


ἔπεσον ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ ὡσεὶ λεπίδες, ἀνέβλεψέ 
τε παραχρῆμα, καὶ ἀναστὰς ἐβαπτίσθη, καὶ λαβὼν τροφὴν 19 


ἐνίσχυσεν. 


The best MSS. read, Εἶπε δὲ, “Tis εἶ, κύριε ;"" 
Ὁ δὲ, “Ἐγώ εἶμι ᾿Ιησοῦς, ὃν σὺ διώκεις. ἀλλὰ 
ἀνάστηθι καὶ εἴσελθε x. τ. λ.᾽᾽ 

5. σκληρὸν κι τι A. This proverb occurs in 
ZEschylus, Prom. 323; Agam. 1633; Eurip. 
Bacche ΑΝ: 794; Peliad. fragm. aud Pindar, Pyth. 
ii, 178. 

7. εἱστήκεισαν, had stopped: for they fell to 
the ground, xxvi. 14. 

Ibid. ἀκούοντες. In xxii. 9. it is said, τὴν 
φωνὴν οὐκ ἤκουσαν. They heard the sound of 
the words, but not the words themselves: or 

rhaps Saul’s Cilician companions did not un- 

erstand the language of Palestine, in which 
the words from heaven were spoken, xxvi. 14. 
da *Avaylas. See his character in xxii. 

12. Most MSS. read χεῖρας. 

18. Ananias may have heard of Saul from 
the Jews who returned from the feast of taber- 


nacles, or from the Christians who fled from 
Jerusalem. 

15. σκεῦος. So Polybius, Δαμοκλῆς ὑπηρε- 
τικὸν ἣν σκεῦος εὐφυές. xiii. 5. For σκεῦος éx- 
λογῆς being put for σκεῦος ἐκλεκτόν, see note 
at Luke xvi. 8. 

19. This account should be compared with 
S. Paul’s own words in Gal. i. 18—21. He 
went to Damascus immediately after the vision, 
ix. 8. staid there a very short time, and then 
went to Arabia, and returned to Damascus, 
Gal. i. 17. He probably staid in Arabia great 
part of the three years mentioned in Gal. i. 18. 
i, 6. he went into Arabia Jate in the year 8], 
and returned to Damascus early in 83. S. Luke 
may have been ill informed of S. Paul’s move- 
ments at this time, because he left Jerusalem 
upon the persecution, viii. 1. and was one of 
those who went to Antioch, xi. 19. which ap- 
pears to have been his native city. 


κεφ. 9. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


208 


᾿Εγένετο δὲ ὁ Σαῦλος μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας 

20 τινάς" καὶ εὐθέως ἐν ταῖς συνωγωγαῖς ἐκήρυσσε τὸν Χριστὸν, 
21 ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ Θεοῦ. ἐξίσταντο δὲ πάντες οἱ ἀκού- 
οντες καὶ ἔλεγον, “ Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν 'Ιερουσαλὴμ 
τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐλη- 
λύθει, ἵνα δεδεμένους αὐτοὺς ἀγώγῃ ἐπὶ τοὺς ἀρχιερεῖς ;” 
22 Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦντο, καὶ συνέχυνε τοὺς ᾿Ιουδαίους 
τοὺς κατοικοῦντας ἐν Δαμασκῷ, συμβιβάξων ὅτι οὗτός ἐστιν ὁ 
28 Χριστός. ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναὶ, συνεβουλεύσαντο 
94 οἱ ᾿Ιουδαῖοι ἀνελεῖν αὐτόν" & ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ 
αὐτῶν. παρετήρουν τε τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως 
οὅ αὐτὸν ἀνέλωσι: λαβόντες δὲ αὐτὸν οἱ μαθηταὶ νυκτὸς, καθῆκαν 
20 διὰ τοῦ τείχους, χαλάσαντες ἐν σπυρίδι. Παραγενόμενος δὲ ὁ 


A.D 838. 


ε 8 Cor. xi. 
$2. 


Σαῦλος εἰς “Ιερουσαλὴμ, ἐπειρᾶτο κολλᾶσθαι τοῖς μαθηταῖς" 
καὶ πάντες ἐφοβοῦντο αὐτὸν, μὴ πιστεύοντες ὅτι ἐστὶ μαθητής. 
27 Βαρνάβας δὲ ἐπιλαβόμενος αὐτὸν ἤγαγε πρὸς τοὺς ἀποστόλους, 
καὶ διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῷ εἶδε τὸν κύριον, καὶ ὅτι 
ἐλάλησεν αὐτῷ, καὶ πῶς ἐν Δαμασκῷ ἐπαρρησιάσατο ἐν τῷ 
28 ὀνόματι τοῦ ᾿Ιησοῦ. καὶ ἣν per αὐτῶν εἰσπορευόμενος καὶ 
29 ἐκπορευόμενος ἐν ᾿Ϊερουσαλὴμ, καὶ παρρησιαζόμενος ἐν τῷ 
ὀνόματι τοῦ κυρίου ᾿Ι]ησοῦ, ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς 
80 ᾿ΕἙλληνιστάς" οἱ δὲ ἐπεχείρουν αὐτὸν ἀνελεῖν. ἐπυγνόντες δὲ 
οἱ ἀδελφοὶ κατήγωγον αὐτὸν εἰς Καισάρειαν, καὶ ἐξαπέστειλαν. 


81 αὐτὸν εἰς Ταρσόν. 


Αἱ μὲν οὖν ἐκκλησίαι καθ᾽ ὅλης τῆς ᾿Ιου- 


δαίας καὶ Γαλιλαίας καὶ Σαμαρείας εἶχον εἰρήνην, οἰκοδομού- 
μεναι καὶ πορενόμεναι τῷ φόβῳ τοῦ κυρίου, καὶ τῇ παρακλήσει 


na Ff 4 4 > ’ 
τοῦ ἁγίου πνεύματος ἐπληθύνοντο. 


ἘΓΈΝΕΤΟ δὲ Πέτρον διερχόμενον διὰ πάντων, κατελθεῖν 


82 


A.D. 33. 


83 καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας Δύδδαν. εὗρε δὲ ἐκεῖ 
ἄνθρωπόν τινα Αἰνέαν ὀνόματι, ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ 


20. εὐθέως, i. 6. immediately upon his return 
from Arabia, the second time of his being in 
raat Most MSS, read ᾿Ιησοῦν for Χρισ- 
τόν. 

21. This seems to prove that he was a very 
short time in Damascus on his first visit, or 
he would have been better known. 

22. συμβιβάζειν means, to put arguments to- 
gether. 

24. It was the governor of Damascus under 
Aretas, who wished to seize Paul, 2 Cor. xi. 82. 

27. ἀποστόλους. One of his reasons for going 
to Jerusalem was to see Peter, and he saw no 
apostle except him, and James the bishop of 
Jerusalem, Gal. i. 18, 19. 

28. He staid in Jerusalem fifteen days, Gal. 
i. 18, 19. and had a vision while he was there, 
Act. xxii. 17. 

29. Ἑλληνιστάς" of 8.7. AX. He reasoned 
only with the foreign Jews: but the natives of 
Jerusalem wished to kill him. 


80. Καισάρειαν. This is thought to be Ce- 
sarea Philippi by L. de Dieu, Benson, and Dod- 
dridge: but probably without reason. 

31. Γαλιλαίας. Churches therefore had been 
founded in Galilee, though the fact had not 
been mentioned by S. Luke. They were per- 
haps founded by the persons who fled after the 
death of Stephen. See xi. 19. | 

32. Nothing is said of the date of this journey 
of Peter. It is probable, that, as soon as the 
gospel spread in Samaria and Galilee, the apo- 
stles began to make circuits from Jerusalem, 
and visit the churches. S. Luke particularizes 
this one of Peter, because he went from Lydda 
to Joppa, and he was at Joppa when Cornelius 
sent for him. There is no reason why it may 
not have happened in the year following S. Paul’s 
conversion, A.D. 32: and Saul’s wish to see 
Peter may have arisen from the affair of Cor- 
nelius. See xv. 7. 


A.D. 82. 


254 ΠΡΑΈΕΙΣ [Κεφ. 9, 10. 


κραββάτῳ, ὃς ἣν παραλελυμένος. καὶ εἶπεν αὐτῷ ὁ Πέτρος, 34 
“ Alvéa, ἰῶταί σε ᾿Ιησοῦς ὁ Χριστός: ἀνάστηθι καὶ στρῶσον 
σεαυτῷ." Καὶ εὐθέως ἀνέστη" καὶ εἶδον αὐτὸν πάντες οἱ κατοι- 85 
κοῦντες Λύδδαν καὶ τὸν Σαρωνᾶν, οἵτινες ἐπέστρεψαν ἐπὶ τὸν 
κύριον. 

Ἔν ᾿Ιόππῃ δέ τις ἣν μαθήτρια ὀνόματι Ταβιθὰ, ἣ διερ- 86 
μηνενομένη λέγεται Δορκάς: αὕτη ἦν πλήρης ἀγαθῶν ἔργων 
καὶ ἐλεημοσυνῶν ὧν ἐποίει" ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις 37 
ἀσθενήσασαν αὐτὴν ἀποθανεῖν' λούσαντες δὲ αὐτὴν ἔθηκαν ἐν ᾿ 
ὑπερῴῳ. ἐγγὺς δὲ οὔσης Δύδδης τῇ ᾿Ιόππῃ, οἱ μαθηταὶ ἀκού- 88 
σαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ, ἀπέστειλαν δύο ἄνδρας πρὸς 
αὐτὸν, παρακαλοῦντες μὴ ὀκνῆσαε διελθεῖν ἕως αὐτῶν. ἀναστὰς 39 
δὲ Πέτρος συνῆλθεν αὐτοῖς: ὃν παρωγενόμενον ἀνήγαγον εἰς τὸ 
ὑπερῷον, καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ 
ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετ᾽ αὐτῶν οὗσα 
ἡ Δορκάς. ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος, θεὶς τὰ γόνατα 40 
προσηύξατο' καὶ ἐπιστρέψας πρὸς τὸ σῶμα, εἶπε, “ Ταβιθὰ, 
ἀνάστηθι." ‘H δὲ ἤνοιξε τοὺς ὀφθαλμοὺς αὐτῆς" καὶ ἰδοῦσα 
τὸν Πέτρον, ἀνεκάθισε. δοὺς δὰ αὐτῇ χεῖρα, ἀνέστησεν αὐτήν" 41 
φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας, παρέστησεν αὐτὴν 
ζῶσαν. γνωστὸν δὲ ἐγένετο καθ᾽ ὅλης τῆς ᾿Ιόππης, καὶ πολλοὶ 42 
ἐπίστευσαν ἐπὶ τὸν κύριον. ἐγένετο δὲ ἡμέρας ἱκανὰς μεῖναι 48 
αὐτὸν ἐν ᾿Ιόππῃ παρά τινι Σίμωνι βυρσεῖ. 

"ANHP δέ τις ἦν ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατον- 10 
τάρχης ἐκ σπείρης τῆς καλουμένης ᾿Ιταλικῆς, εὐσεβὴς καὶ 3 
φοβούμενος τὸν Θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν τε ἐλεη- 
μοσύνας πολλὰς τῷ λαῷ, καὶ δεόμενος τοῦ Θεοῦ διαπαντός" 
εἶδεν ἐν ὁράματι φανερῶς, ὡσεὶ ὥραν ἐννάτην τῆς ἡμέρας, ἄγ- 8 
γέλον τοῦ Θεοῦ εἰσελθόντα πρὸς αὐτὸν, καὶ εἰπόντα αὐτῷ, 

“ Κορνήλιε." ἋὋ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος 4 
εἶπε, “Τί ἐστι, κύριε ;” Εἶπε δὲ αὐτῷ, “ Ai προσευχαί σου 
καὶ αἱ ἐλεημοσύναι σον ἀνέβησαν εἰς μνημόσυνον ἐνώπιον τοῦ 
Θεοῦ. καὶ νῦν πέμψον εἰς ᾿Ιόππην ἄνδρας, καὶ μετάπεμψαι δ 
Σίμωνα, ὃς ἐπικαλεῖται Πέτρος: οὗτος ξενίζεται παρά τινι 8 


85. Σαρωνᾶν. Saron was a plain that reached 
from Joppa to Ceesarea. See 1 Chron. xxvii. 29; 
Ieaiah xxxiii. 9; xxxv. 2; Ixv. 10. The LKX 
call it Δρύμος, as does Josephus, Anfig. xiv. 18, 
3; De Bet. Jud. i. 13,2. It is called Ono in 
Nehem. vi. 2; xi. 85; 1 Chron. viii. 12. 

38. -dyyts. Three leagues. Lightfoot. 

Cuap. X. 1. owelpns ᾿ΙταλικῆΞς. The orelpa 
Ἰταλικὴ is mentioned by Arrian, Tactic. p. 73. 
and the /egio prima Italica by Tacitus, Hist. i. 
69, 64; ii 100; iii. 22: but this legion was 
not raised till Nero’s reign. Xwrelpy generally 
signified a cohort; and Biscoe thinks that this 
was an independent cohort, stationed at Cr- 


sarea, ἢ. 802. Many MSS. omit ἦν after ris. 

2. εὐσεβὴς καὶ φοβούμενος τὸν Θεόν. These 
expressions are applied to Gentiles, who, though 
not proselytes to Judaism, yet by living among 
Jews had abandoned heathenism, and wor- 
shipped the true God. Other expressions were 
σεβόμενος, σεβόμενος τὸν Θεόν. See xiii. 48; 
XVii. 4. 

8. ὥραν ἐννάτην. About three o’clock, which 
was a Jewish hour of prayer. See iii. 1; v. 7. 
This seems to shew that Cornelius conformed 
to the Jewish worship. | 

Ibid. ἄγγελον. At ver. 20. this angel is 
identified with the Spirit. 


Κεφ. 10.] 


ΤΩΝ AMOZTOANN. 


255 


Σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν' οὗτος λαλήσει A.D. 88. 
7 σοι τί σε δεῖ ποιεῖν." ᾿ς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν τῷ 
ορνηλίῳ, φωνήσας δύο τῶν οἰκετῶν αὐτοῦ, καὶ στρατιώτην 
8 εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ, καὶ ἐξηγησάμενος αὐτοῖς 
9 ἅπαντα, ἀπέστειλεν αὐτοὺς εἰς τὴν ᾿Ιόππην. Τῇ δὲ ἐπαύριον 
ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων, ἀνέβη Πέτρος 
10 ἐπὶ τὸ δῶμα προσεύξασθαι, περὶ ὥραν ἕκτην. ἐγένετο δὲ πρόσ- 
πεινος, καὶ ἤθελε γεύσασθαι' παρασκεναζόντων δὲ ἐκείνων, ἐπ- 
11 ἔπεσεν ἐπ᾽ αὐτὸν ἔκστασις, καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον, 
καὶ καταβαῖνον ἐπ᾽ αὐτὸν σκεῦός τι, ὡς ὀθόνην μεγάλην, τέσσαρ- 
12 ow ἀρχαῖς δεδεμένον, καὶ καθιέμενον ἐπὶ τῆς γῆς ἐν ᾧ ὑπῆρχε 
πάντα τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ ἑρπετὰ καὶ 
18 τὰ πετεινὰ τοῦ οὐρανοῦ. καὶ ἐγένετο φωνὴ πρὸς αὐτὸν, “᾿Ανα» 
14 στὰς, Πέτρε, θῦσον καὶ φάγε. ‘O δὲ Πέτρος εἶπε, ““ Μηδα- 
pas, κύριε' ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν ἢ ἀκάθαρτον." 
15 Καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτὸν, ““A ὁ Θεὸς éxa- 


16 θάρισε, σὺ μὴ Koivou.” 


Τοῦτο δὲ ἐγένετο ἐπὶ τρίς: καὶ πάλιν 


ἀνελήφθη τὸ σκεῦος εἰς τὸν οὐρανόν. 

1 ‘Qs δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος, τί ἂν εἴη τὸ ὅραμα ὃ 
εἶδε, καὶ ἰδοὺ, οἱ ἄνδρες οἱ ἀπεσταλμένοι ἀπὸ τοῦ Κορνηλίου, 
διερωτήσαντες τὴν οἰκίαν Σίμωνος, ἐπέστησαν ἐπὶ τὸν πυλῶνα" 

18 καὶ φωνήσαντες ἐπυνθάνοντο, εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος 


19 ἐνθάδε ξενίζεται. 


Τοῦ δὲ Πέτρου ἐνθυμουμένου περὶ τοῦ ὁρά- 


ματος, εἶπεν αὐτῷ τὸ πνεῦμα, ““᾿Ιδοὺ, ἄνδρες τρεῖς ζητοῦσί ce 
20 Βἀλλὰ ἀναστὰς κατάβηθι, καὶ πορεύου σὺν αὐτοῖς, μηδὲν δια- " xv. 1. 


21 κρινόμενος" διότι ἐγὼ ἀπέσταλκα αὐτούς." 


Καταβὰς δὲ ITé- 


τρος πρὸς τοὺς ἄνδρας τοὺς ἀπεσταλμένους ἀπὸ τοῦ Κορνηλίου 
πρὸς αὐτὸν, εἶπεν, “᾿Ιδοὺ, ἐγώ εἰμι ὃν ζητεῖτε" τίς ἡ αἰτία, δι᾽ 
22 ἣν πάρεστε ;” Οἱ δὲ εἶπον, “ Κορνήλιος ἑκατοντάρχης, ἀνὴρ 
δίκαιος καὶ φοβούμενος τὸν Θεὸν, μαρτυρούμενός τε ὑπὸ ὅλον 
τοῦ ἔθνους τῶν ᾿Ιουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου, 
μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ, καὶ ἀκοῦσαι ῥήματα 
93 παρὰ σοῦ." Εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισε. Τῇ δὲ ἐπαύ- 
ριον ὁ Πέτρος ἐξῆλθε σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν 
24 ἀπὸ τῆς ᾿Ιόππης συνῆλθον αὐτῷ. καὶ τῇ ἐπαύριον εἰσῆλθον 


6. The words οὗτος λάλησει---ποιεῖν are per- 
haps an interpolation. 
Ceesarea is about thirty 


9. Τῇ ἐπαύριον. 
miles from Joppa. 

11. ἐπ’ αὐτὸν is perhaps an interpolation. 

Ibid. ἀρχαῖς, the ends or corners. Euripides 
speaks of πλεκτὰς πεισμάτων ἀρχάς, Hippol. 
760. and Philo Judeeus of δοκίδος ras ἀρχάς, 
vol. ii. p. 117. 

12. Many MSS. read τὰ τετράποδα καὶ τὰ 
ἐρπετὰ rijs γῆς καὶ τὰ πετεινὰ τοῦ οὐρανοῦ. 

14. Compare Ezek. iv. 14. For οὐδέποτε 
way see note at Matt. xii. 25. 


15. κοίνου. So in Lev. xiii. when the priest 
declares the leper to be cured or not cured, he 
is said καθαρίζειν, or μιαίνειν. 

16. πάλιν is omitted in many MSS. 

20. ἐγὼ, i. 6. the Spirit, ver. 19. who in ver. 3, 
is called the Angel of God; and Cornelius δὲς 
dresses him as Lord, ver. 4. 

21. The words τοὺς ἀπεσταλμένου:---- πρὸς 
αὐτὸν are perhaps an interpolation. 

23. Many MSS. read ἀναστὰς before 6 
Tiérpos. 


Ibid. tives, There were six. See xi. 12. 


256 ΠΡΑΞΈΕΙΣ [Κεφ. 10. 


Α.Ὁ.82. εἰς τὴν Καισάρειαν: ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς, 
συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους. 
φίλους. 

‘Qs δὲ ἐγένετο εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ 35 
Κορνήλιος, πεσὼν ἐπὶ τοὺς πόδας, προσεκύνησεν. ὃ δὲ Πέτρος 26 
ΦΝ ΠΣ ’ ce 9 , a 9 δ > A ΝΜ) , 9 22) 

αὐτὸν ἤγειρε, λέγων, ““᾿Ανάστηθι' κἀγὼ αὐτὸς ἄνθρωπός εἶμι. 
Καὶ συνομιλῶν αὐτῷ εἰσῆλθε, καὶ εὑρίσκει συνεληλυθότας 27 
1 Joh. iv.9. πολλοὺς, ‘En τε πρὸς αὐτοὺς, “ Ὑμεῖς ἐπίστασθε, ὡς ἀθέμιτόν 28 
ἐστιν ἀνδρὶ ᾿Ιουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ" 
καὶ ἐμοὶ ὁ Θεὸς ἔδειξε μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄν- 
θρωπον" διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθά- 29 
νομαᾶι οὗν, τίνι λόγῳ μετεπέμψασθέ με i Kai o “Ἀορνήλιος 80 
ἔφη, “᾿Απὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην 
νηστεύων, καὶ τὴν ἐννάτην ὥραν προσευχόμενος ἐν τῷ οἴκῳ 
> ‘ 3. ON > ἢ a 4 a A“ , 
prov’ καὶ ἰδοὺ, ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρῷ, Kai 31 
, 9 ’ e ‘ e 
φησι, Κορνήλιε, εἰσηκούσθη cov ἡ προσενχὴ, καὶ αἱ ἐλεημο- 
σύναι σον ἐμνήσθησαν ἐνώπιον τοῦ Θεοῦ. πέμψον ovv εἰς 82 
3 I ’. ὶ ᾽ ‘ a A 
όππην, Kal μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος" 
οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν' 
ὃς παραγενόμενος λαλήσει σοι. ἐξ αὐτῆς οὖν ἔπεμψα πρός ce 33 
σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς 
ἐνώπιον τοῦ Θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα 
σοι ὑπὸ τοῦ Θεοῦ. 


ὁ Det. αὶ; Χ᾿Ανοίξας δὲ Πέτρος τὸ στόμα εἶπεν, “Em ἀληθείας κατα- 84 
Job xxxiv. λαμβάνομαι, ὅτι οὐκ ἔστι προσωπολήπτης ὁ Θεὸς, ἀλλ᾽ ἐν 35 
a Ee" παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην, 
ete an δεκτὸς αὐτῷ ἐστι. τὸν λόγον ὃν ἀπέστειλε τοῖς υἱοῖς "I σραὴλ, 86 
oe 6 αἱ ΜῈ sould be aerial εἰρήνην διὰ Ἰησοῦ Χριστοῦ, (οὗτός ἐστι πάν- 
Οὐ!. (6.35; Τῶν κύριος,) ἰὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς 87 
γῴωυ τ ᾿Ιουδαίας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας, μετὰ τὸ βάπτισμα ὃ 


m Lu. ἵν. 18. ἐκήρυξεν ᾿Ιωάννης' πι Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν 88 
αὐτὸν ὁ Θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν 
καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ δια- 
βόλου, ὅτι ὁ Θεὸς ἦν μετ᾽ αὐτοῦ" καὶ ἡμεῖς ἐσμεν μάρτυρες 89 


24. ἀναγκαίους φίλους. We have the same 
expression in Eurip. Alcest. 651. and robs dy- 
αγκαιοτάτους τῶν φίλων in Polybius viii. 9. It 
means, the most intimate friends. 

25. Most MSS, read éyévero τοῦ εἰσελθεῖν. 

27. συνομιλῶν. Beza takes this in its usual 
sense, colloquens cum eo: Valckenaer, ejus lateri 


junctus 

30. "Awd τετάρτης ἡμέρας, four days ago. On 
the day of the vision he sent off the messengers, 
ver. 7, 8: the next day they arrived at Joppa, 
ver. 9; the next, they set out for Cesarea, ver. 
23: and on the fourth they arrived there, ver. 
24. For this use of ἀπὸ see xxiii. 23. 


Thid. μέχρι ταύτης τῆς Spas, four days ago 


he had fasted up to the same hour at which he 
was then speaking. 

36. τὸν λόγον. Some have understood Jesus 
Christ, who is called Logos in John i. 1. (Hein- 
sius, Marckius:) but there is no evidence that 
this term was in use so early. In xiii. 26. we 
find ὑμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἀπεστάλη, 
where λόγος means doctrine. The construction 
is perplexed, but λόγον as well as ῥῆμα may be 
governed of οἴδατε: Ye know the communication 
which God sent to the children of Israel—the doc- 
trine which was preached, or, the thing which took 
place throughout the whole of Judea—I mean, 
ye know about Jesus of Nazareth, &c. 


Κεφ. 10, 11.] ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 257 


πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν ᾿Ιουδαίων καὶ ἐν ‘Te- Δ.Ὁ. 81. 
40 ρουσαλήμ' ὃν ἀνεῖλον κρεμάσαντες ἐπὶ ξύλου. "τοῦτον ὁ Θεὸς = ii. 3. 
41 ἤγειρε τῇ τρίτῃ ἡμέρᾳ, καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι" ov ο xiii. 31. 
παντὶ τῷ λαῷ, ἀλλὰ μάρτυσι τοῖς προκεχειροτονημένοις ὑπὸ 
τοῦ Θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ, μετὰ 
42 τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν" Peat παρήγγειλεν ἡμῖν κηρύξαι >» eG. 
τῷ λαῷ, καὶ διαμαρτύρασθαι, ὅ ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑ ὑπὸ ζ οι. v.10. 


48 τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν. 4«τούτῳ πάντες οἱ προ- « xv. oF: 
Jer. xxx 


φῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος Mich. vi. 18. 


4 αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν." “Ett λαλοῦντος τοῦ 
Πέτρου τὰ ῥήματα ταῦτα, ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον ἐπὶ 

45 πάντας τοὺς ἀκούοντας τὸν λόγον. καὶ ἐξέστησαν οἱ ἐκ περι- 
τομῆς πιστοὶ ὅσοι συνῆλθον τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ 

46 δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται' ἤκονον γὰρ αὐτῶν λαλ- 
ούὔντων γλώσσαις, καὶ μεγαλυνόντων τὸν Θεόν. τότε ἀπεκρίθη 

47 ὁ Πέτρος, “"ἹΜήτι τὸ ὕδωρ κωλῦσαι δύναταί τις τοῦ μὴ βατ- © xv. 8. 
τισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον καθὼς καὶ 

as ἡμεῖς ;” Προσέταξέ τε αὐτοὺς βαπτισθῆναι ἐν τῷ ὀνόματι τοῦ 
κυρίον. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. 

ll ἬΚΟΥΣΑΝ δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ 

τὴν ᾿Ιουδαίαν, ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ Θεοῦ. 

2 καὶ ὅτε ἀνέβη Πέτρος εἰς “Ιεροσόλυμα, διεκρίνοντο πρὸς αὐτὸν 

8 οἱ ἐκ περιτομῆς, λέγοντες, “Ὅτι πρὸς ἄνδρας ἀκροβυστίαν 

4 ἔχοντας εἰσῆλθες, καὶ συνέφαγες αὐτοῖς." ᾿Αρξάμενος δὲ ὁ 

δ Πέτρος ἐξετίθετο αὐτοῖς καθεξῆς λέγων, “* Εγὼ ἤμην ἐν πόλει + x. 9. 
᾿Ιόππῃ προσευχόμενος, καὶ εἶδον ἐν ἐκστάσει ὅραμα, κατα- 
βαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην, τέσσαρσιν ἀρχαῖς καθιε- 

6 μένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρις ἐμοῦ" εἰς ἣν ἀτενίσας 
κατενόουν, καὶ εἶδον τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ 

7 ἑρπετὰ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ. ἤκουσα δὲ φωνῆς λογούσης 

8 μοι, ᾿Αναστὰς, Πέτρε, θῦσον καὶ φάγε. Εἶπον δὲ, Μηδαμῶς, 
κύριε' ὅτι πᾶν κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ 

9 στόμα μου. ᾿Απεκρίθη δέ μοι φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ, 

10°A ὁ Θεὸς ἐκαθάρισε, σὺ μὴ Koivov. Τοῦτο δὲ ἐγένετο ἐπὶ τρὶς, 

11 καὶ πάλιν ἀνεσπάσθη ἅπαντα εἰς τὸν οὐρανόν. καὶ ἰδοὺ, ἐξ 
αὐτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ἡ ἤμην, ἀπ- 

12 εσταλμένοι ἀπὸ Καισαρείας πρός με. εἶπε δέ μοι τὸ πνεῦμα, 
συνελθεῖν αὐτοῖς, μηδὲν διακρινόμενον: ἦλθον δὲ σὺν ἐμοὶ καὶ 
οἱ ἕξ ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρὸς, 

18 ἀπήγγειλέ τε Ἵν πῶς εἶδε τὸν ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ στα- 

42. ὡρισμένος. ΓΕΓΕΣ See xi.29; Rom. says that Cerinthus was one of these, vol. i. p. 

i. 4 111. but this is probably unfounded. 
48. There is an emphasis in πάντα, as ap- 8. πᾶν is omitted in many MSS. but see note 


plying to the Gentiles. See Rom. x. 11, 12 to Matt. xii. 26. 
Cuap. XI. 2. of ἐκ περιτομῆς. Epiphanius 


A.D. 83. 


t ii. 4. 


258 ΠΡΑΞΕΙΣ [Κεφ. 11. 


θέντα καὶ εἰπόντα αὐτῷ, ᾿Απόστειλον εἰς ᾿Ιόππην ἄνδρας, καὶ 
μετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον, ὃς λαλήσει 14 
ῥήματα πρός σε, ἐν οἷς σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σον. 'ἐν δὲ 15 
τῷ ἄρξασθαί με λαλεῖν, ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐ- 
τοὺς, ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ. "ἐμνήσθην δὲ τοῦ ῥήματος 16 


i. 8; 


Stat; κυρίου, ws ἔλεγεν, “᾿Ιωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ 


Le ti.13, βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ. Ei οὖν τὴν ἴσην δωρεὰν 17 


Joh.i.26. ἔδωκεν αὐτοῖς ὁ Θεὸς ὡς καὶ ἡμῖν, πιστεύσασιν ἐπὶ τὸν κύριον 
Ἰησοῦν Χριστὸν, ἐγὼ δὲ τίς ἤμην δυνατὸς κωλῦσαι τὸν Θεόν ;” 
᾿Ακούσαντες δὲ ταῦτα ἡσύχασαν, καὶ ἐδόξαζον τὸν Θεὸν, λέ- 18 

οντες, ““Apaye καὶ τοῖς ἔθνεσιν ὁ Θεὸς τὴν μετάνοιαν ἔδωκεν 
γοντες, “"Αραγ τὴν mer 


9 4. 99 
εις Vos 
A.D.31—43. 
Ά wiii. 1. 


“OI μὲν οὖν διασπαρέντες ἀπὸ τῆς θλέψεως τῆς γενομένης 19 
ἐπὶ Στεφάνῳ, διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αντιο- 


χείας, μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον ᾿Ιουδαίοις. ἦσαν 20 
δέ reves ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες εἰσελ- 
θόντες εἰς ᾿Αντιόχειαν, ἐλάλουν πρὸς τοὺς ᾿ Ελληνιστὰς, εὐαγ- 
γελιζόμενοι τὸν κύριον ᾿Ιησοῦν. καὶ ἦν χεὶρ κυρίου μετ᾽ αὐτῶν᾽ 2 
πολύς τε ἀριθμὸς πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον. Ἢ- 22 
κούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς ἐν 'Ιεροσολύ- 
pos περὶ αὐτῶν' καὶ ἐξαπέστειλαν Βαρνάβαν διελθεῖν ἕως 
᾿Αντιοχείας. ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν τοῦ Θεοῦ, 28 
ἐχάρη, καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσ- 
μένειν τῷ κυρίῳ' ὅτι ἣν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος 24 
ἁγίον καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ κυρίῳ. 
᾿Εξῆλθε δὲ εἰς Ταρσὸν ὁ Βαρνάβας ἀναζητῆσαι Σαῦλον, καὶ 2 


εὑρὼν αὐτὸν ἤγωγεν αὐτὸν εἰς ᾿Αντιόχειαν. ἐγένετο δὲ αὐτοὺς 


26 


ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ, καὶ διδάξαι ὄχλον 
ἱκανὸν, χρηματίσαι τε πρῶτον ἐν ᾿Αντιοχείᾳ τοὺς μαθητὰς 


18. ἄνδρας is perhaps an interpolation. 

16. See i. 5. John the Baptist himself had 
also said this, Matt. iii. 11. 

17. ἐγὼ δὲ τίς ἤμην. Beza rejects δὲ, which 
is wanting in some MSS. but Raphel defends 
it. Cicero often uses ego vero in the same 
manner. 

19. ἐπὶ Στεφάνῳ, post Stephanum, Alberti, 
Palairet ; ob Stephanum, Castalio, Beza, Eras- 
mus, L. de Dieu. 

Ibid. Κύπριο. Mnason of Cyprus, an old 
disciple, is mentioned in xxi. 16. 

20. ᾿Αντιόχειαν. Josephus says that the Jews 
brought over a great number of Greeks to their 
religion at Antioch, κἀκείνους τρόπῳ τινι μοῖραν 
αὑτῶν πεποίηντο. De Bel. Jud. vii. 8. 8. 

Ibid. ἦσαν δέ τινες. This probably happened 
some time after what is mentioned in the pre- 
ceding verse. 

Ibid. Κυρηναῖοι. Lucius of Cyrene is men- 
tioned in xiii. 1. 

_ Ibid. Ἑλληνιστάς. The reading of Ἕλληνας 
is supported by Grotius, Beza, Usher, Cocceius, 


Bengelius, Le Clerc, Drusius, Benson, &c. 
But there is more authority for ‘EAAnnords, 
and if “EAAnvas means Gentiles, and if this 
took place before the conversion of Cornelius, 
it seems highly improbable that any Gentiles 
were cou veried. I conceive, however, that S. 
Luke was speaking of a later period, and, if 
so, there would be no objection to reading “EA- 
ληνας, and understanding by it devout Gentiles. 

21. Philostratus may have alluded to this 
rapid progress of the gospel at Antioch, when 
he speaks of Apollonius leaving it, καὶ τῆς ᾿Α»- 
τιοχείας σννήθως ὑβριζούσης, καὶ μηδὲν τῶν ‘EA- 
ληνικῶν ἑἐσπουδακυίας. iii, 58. p. 189. This 
was between A.D. 37 and 47. 

25. Saul had gone to Tarsus A.D. 33. See ix. 
80; Gal. i 21. He had probably preached in 
Syria and Cilicia; see xv. 41. 

26. χρηματίσαι. See Rom. vii. 3. We find 
χρηματίζειν βασιλεὺς in Polybius xxx. 2. and 
χρηματίσας ὡς βασιλεὺς in Josephus De Bel. 
Jud. ii. 2.5. It is said that Christianus is 
rather a Latin than a Grecian form. 


Κεφ. 11, 12.] 


27 Χριστιανούς. 


ΤΩΝ ΑΠΟΣΤΟΛΜΩΝ. 


259 


‘Ev ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ A.D. 43. 


38 ᾿Ιεροσολύμων προφῆται εἰς ᾿Αντιόχειαν. ἀναστὰς δὲ εἷς ἐξ 
αὐτῶν ὀνόματε “AyaBos ἐσήμανε διὰ τοῦ πνεύματος, λιμὸν 
μέγαν μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην: ὅστις καὶ 
29 ἐγένετο ἐπὶ Κλαυδίον Καίσαρος. τῶν δὲ μαθητῶν καθὼς Rom κν.35; 


n “A 1 Cor. il; 
ηὐπορεῖτό τις, ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι 2 cor. vili.1; 


Cor. viii. 1; 


80 τοῖς κατοικοῦσιν ἐν τῇ ᾿Ιουδαίᾳ ἀδελφοῖς" *8 καὶ ἐποίησαν, 93"). ἢ. 10. 


ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βαρνάβα 


καὶ Σαύλου. 
12 


z xii. 35. 


KAT” ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν “Hpowdns ὁ βασιλεὺς A.D. 44. 


2 τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. ἀνεῖλε δὲ 
8 Ιάκωβον τὸν ἀδελφὸν ᾿Ιωάννου μαχαίρᾳ. καὶ ἰδὼν ὅτι ἀρεστόν 
ἐστιν τοῖς ᾿Ιουδαίοις, προσέθετο συλλαβεῖν καὶ Πέτρον: ἦσαν 
4 δὲ ἡμέραε τῶν ἀζύμων. ὃν καὶ πιάσας ἔθετο εἰς φυλακὴν, 
παραδοὺς τέσσαρσι τετραδίοις στρατιωτῶν φυλάσσειν αὐτὸν, 
5 βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. ὁ μὲν 
οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ; προσευχὴ δὲ ἦν ἐκτενὴς 
γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν Θεὸν ὑπὲρ αὐτοῦ. 

6 Ὅτε δὲ ἔμελλεν αὐτὸν προάγειν ὁ “Hpwdns, τῇ νυκτὶ ἐκείνῃ 
ἣν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν, δεδεμένος 
ἁλύσεσι δυσὶ, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 

7 καὶ ἰδοὺ, ἄγγελος κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκή- 


28. ἀνατὰς δὲ εἷς. The Alexandrian MS. 
reads ἦν δὲ πολλὴ ἀγαλλίασις. συνεστραμμόνων 
δὲ ἡμῶν---- Augustin also reads congregatis au- 
tem nobis. If this was the true reading, S. Luke 
was himself present. The fact is not impro- 
bable, though the reading may be wrong. 

Ibid. "AyaBos. See xxi 10. 

Ibid. λιμόν. Josephus mentions this famine. 
It began in the fourth year of Claudius, A.D. 44. 
but raged chiefly in the two following years. 
Antig. xx. 2,6. It is mentioned also by Sue- 
tonius, Claud. 18. Tacitus, Ann. xii. 43. See 
Krebsius. It might seem that this famine was 
predicted by Agabus before the reign of Clau- 
dius, which began January 24, A.D. 41. and 
S. Paul came to Antioch A.D. 42. If so, the 
words ἐν ταύταις ταῖς ἡμέραις relate to a former 
period, and the prophecy is mentioned here, 
because it was now fulfilled, and because the 
famine was the cause of Paul and Barnabas 
going to Jerusalem. Many MSS. read λιμὸν 
μεγάλην, and ἥτις for ὅστις. 

28. οἰκουμένην. This has been thought to 
mean only Judza, as in Luke xxi. 26. but 
there were famines about this time in every 
country. See Biscoe, p. 60, 61. 

80. πρεσβυτέρους. This is the first mention 
of elders in the Christian church. They were 
perhaps appointed in that period of ten or twelve 
years between 388 and 44, of which S. Luke says 
80 little. Some have thought that there were 
now no Apostles in Jerusalem, because the 
money was sent to the elders; but this does not 


follow: the apostles gave up the distribution of 
money to the deacons, vi. 2: and the elders 
were probably chosen from the deacons. 

Cuap. XII. 1. Ἡ s. Herod Agrippa, son 
of Aristobulus, is gcse vam of Flerod the 
Great. He was made king of the tetrarchy of 
Philip, i. 6. of Trachonitis, by Caligula A. Ὁ. 87. 
The same emperor afterwards gave him Gali- 
lee; and Claudius added Judea and Samaria. 

Ibid. τινὰς τῶν ἀπὸ τῆς ἐκκλησίας perhaps 
means, some who had office in the church. 

2. Eusebius says that the person, who was 
the cause of James being brought before Herod, 
was converted to Christianity, and beheaded 
together with James. H. E. ii. 9. 

Ibid. μαχαίρᾳ, i.e. he was beheaded. See 
Petr. Alex. apud Routh, Rel. Sacr. vol. iii. p. 
332. 

8. ἀζύμων. Easter in the year 44 fell on 
the 3lst of March. Most MSS. read αἱ ἡμέραι. 

4. τέσσαρσι τετραδίοις. Four soldiers watched 
at a time, two in the prison, and two at the gate, 
where they were relieved every three hours. 
Sixteen soldiers therefore were employed. So 
Polybius, διδόασι δὲ καὶ φυλάκεια δύο, τὸ δὲ φυ- 
λάκειόν ἐστιν ἐκ τεττάρων ἀνδρῶν. vi. 38, 7. 

6. ἁλύσεσι δυσί. He hada chain on both 
hands, each of which had the other end fastened 
to a soldier. 

Ibid. ὁτήρουν τὴν φυλακήν. Raphel thinks 
this means agebant excubias, they kept the 
watch. So Polybius, vi. 35, 6. 


s2 


260 


A. D. 44. 


ΠΡΑΞΕΙΣ 


[Κεφ. 12. 


pare πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρον, ἤγειρεν αὐτὸν 
λέγων, ““᾿Ανάστα ἐν τάχει." 


Καὶ ἐξέπεσον αὐτοῦ αἱ ἁλύσεις 


ἐκ τῶν χειρῶν. εἶπέ τε ὁ ἄγγελος πρὸς αὐτὸν, “ Περίζωσαι, καὶ 8 


ὑπόδησαι τὰ σανδάλιά σου" 


ἐποίησε δὲ οὕτω. καὶ λέγει αὐτῷ, 


“ Περιβαλοῦ τὸ ἱμάτιόν σου, καὶ ἀκολούθει μοι. Kai ἐξελθὼν 9 
ἠκολούθει αὐτῷ" καὶ οὐκ ἤδει ὅτι ἀληθές ἐστι τὸ γινόμενον διὰ 
τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. διελθόντες δὲ πρώτην 10 
φυλακὴν καὶ δευτέραν, ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρᾶν, τὴν 
φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίχθη αὐτοῖς" καὶ 
ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος 
ἀπ᾽ αὐτοῦ. καὶ ὁ Πέτρος γενόμενος ἐν ἑαυτῷ εἶπε, “ Nov οἶδα 11 
ἀληθῶς ὅτι ἐξαπέστειλε κύριος τὸν ἄγγελον αὐτοῦ, καὶ ἐξείλετό 
με ἐκ χειρὸς Ἡρώδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν 
᾿Ιουδαίων." Συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν Μαρίας τῆς i2 
μητρὸς ᾿Ιωάννου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ 
συνηθροισμένοι καὶ προσευχόμενοι. 

Κρούσαντος δὲ τοῦ Πέτρου τὴν θύραν τοῦ πυλῶνος, προσ- 18 
ἤλθε παιδίσκη ὑπακοῦσαι, ὀνόματι ‘Podn καὶ ἐπυγνοῦσα τὴν 14 
φωνὴν τοῦ Πέτρου, ἀπὸ τῆς χαρῶς οὐκ ἤνοιξε τὸν πυλῶνα, 
εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστᾶναι τὸν Πέτρον πρὸ τοῦ πυλῶ- 
vos. οἱ δὲ πρὸς αὐτὴν εἶπον, “Μαίνῃ." ‘H δὲ διϊσχυρίζετο 15 


οὕτως ἔχειν. 


Οἱ δὲ ἔλεγον, ““Ο ἄγγελος αὐτοῦ ἐστίν. Ὁ δὲ 16 


Πέτρος ἐπέμενε κρούων' ἀνοίξαντες δὲ εἶδον αὐτὸν, καὶ ἐξέστη- 
σαν. κατασείσας δὲ αὐτοῖς τῇ χειρὶ συγᾶν, διηγήσατο αὐτοῖς 17 
πῶς ὁ κύριος αὐτὸν ἐξήγωγεν ἐκ τῆς φυλακῆς. εἶπε δὲ, ““᾿Απαγ- 
γεΐλατε ᾿Ιακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα.᾽ Καὶ ἐξελθὼν ἐπο- 


ρεύθη εἰς ἕτερον τόπον. 


Γενομένης δὲ ἡμέρας, ἦν τάραχος οὐκ 18 


ὀλίγος ἐν τοῖς στρατιώταις, τί ἄρα ὁ Πέτρος ἐγένετο. ‘Hpwédns 19 
δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν, ἀνακρίνας τοὺς φύλακας, 
ἐκέλευσεν ἀπαχθῆναι' καὶ κατελθὼν ἀπὸ τῆς ᾿Ιουδαίας εἰς τὴν 


8. Περίζωσαι. Most MSS. read ζῶσαι. 

10. The first watch were the two soldiers 
within the prison: the second were the two be- 
tween the door of the prison and the iron gate 
which formed the termination of a street leading 
from the prison to the town. 

11. γενόμενος ἐν ἑαυτῷ: We find the same 
phrase in Xen. Cyrop.i.; Polyb. i 49. 8. 

12. Μάρκου. bably the same Mark, who 
was son of the sister of Barnabas, Col. iv. 10: 
but not Mark the Evangelist. See Grotius, 
Simon, ad /. 

13. τοῦ Πέτρον is perhaps an interpolation 
for αὐτοῦ. 

Ibid. ὑπακοῦσαι. This was the term for a 
person stationed at the door of a house, who 
was to attend to persons knocking: he was 
called ὁ ὑπακούων. So Xenophon, Φίλιππος δὲ 
6 γελωτοποιὸς κρούσας τὴν θύραν εἶπε τῷ ὑπακ- 
ούσαντι, εἰσαγγεῖλαι ὅστις τε εἴη. Sympos. p. 690. 
᾿Εγὼ δὲ κόπτω προσελθὼν τὴν θύραν, καὶ μόλις 


μὲν καὶ βραδέως ὑπήκουσε δ' οὖν ἡ γυνὴ, εἶτα 
καὶ προσῆλθεν. Lucian. See Raphel and L. de 
Dieu. 

14. ὁστᾶναι. See 1 Cor. x. 12. 

15. ἄγγελος. See Matt. xviii. 10. 

17. Ἰακώβῳ. This confirms the statement of 
the early writers, that James was bishop of 
Jerusalem. See also xv. 13; xxi. 18. He was 
one of the cousins of our Lord, and most pro- 
bably not one of the twelve apostles. See Matt. 
xiii, 55. It might be conjectured from Gal. i. 
19. that he was appointed soon after the con- 
version of S. Paul. When the apostles began 
to make circuits from Jerusalem, (see note at 
ix. 82.) they probably appointed James to be 
the permanent head of the Church at Jeru- 

em. 

19. dwayOijva:,i.e. ad supplicium. See Esther 
xii. 8. So Philo Judeus, ἀπήγοντο, ἐμαστι- 
yourro, érpoxifovro, vol. ii. p. 527. Pliny 
writes, ‘ perseverantes duci jussi.’’ Epist. x. 97. 


4 


Κεφ. 12, 13.] ΤΩΝ AIIOSTOANN. 261 


20 Καισάρειαν διέτριβεν. "Ἦν δὲ ὁ Ηρώδης θυμομαχῶν Τυρίοις λ.ν. 44. 
καὶ Σιδωνίοις: ὁμοθυμαδὸν δὲ παρῆσαν πρὸς αὐτὸν, καὶ πεί- " 1. Beg. ¥. 
σαντες Βλάστον τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως, NTOUVTO Esech. xxvii. 
εἰρήνην, διὰ τὸ τρέφεσθαι αὐτῶν τὴν χώραν ἀπὸ τῆς βα- ae 
σιλικῆς. 

21 Τακτῇ δὲ ἡμέρᾳ ὁ ‘Hpwdns ἐνδυσάμενος ἐσθῆτα βασιλικὴν, 

22 καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδημηγόρει πρὸς αὐτούς. ὁ δὲ 

23 δῆμος ἐπεφώνει, ““ Θεοῦ φωνὴ καὶ οὐκ ἀνθρώπον.᾽ Παρα- 
χρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος κυρίου, ἀνθ᾽ ὧν οὐκ ἔδωκε 
τὴν δόξαν τῷ Θεῷ καὶ γενόμενος σκωληκόβρωτος, ἐξέψυξεν. 

24 ὃ Ὃ δὲ λόγος τοῦ Θεοῦ ηὔξανε καὶ ἐπληθύνετο. “ Βαρνάβας δὲ » ui. 1; 

Ὁ καὶ Σαῦλος ὑπέστρεψαν ἐξ 'Ιερουσαλὴμ, πληρώσαντες τὴν eats 

διακονίαν, συμπαραλαβόντες καὶ ᾿Ιωάννην τὸν ἐπικληθέντα Oo * δ 

Μάρκον. ᾿ 
ἮΣΑΝ δέ τινες ἐν ᾿Αντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν 

προφῆται καὶ διδάσκαλοι, ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλού- 

μενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε ᾿Ηρώδου τοῦ 

2 τετράρχου σύντροφος, καὶ Σαῦλος. “ λειτουργούντων δὲ αὐτῶν ¢ ix. 18; 
τῷ κυρίῳ καὶ νηστευόντων, εἶπε τὸ πνεῦμα τὸ ἅγιον, “’ Adopi- Seria 

cate δή μοι τόν τε Βαρνάβαν καὶ τὸν Σαῦλον eis τὸ ἔργον ὃ FT IS. 

8 προσκέκλημαι αὐτούς." “Τότε νηστεύσαντες καὶ προσευξάμενοι, τ 3 

4 καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς, ἀπέλυσαν. Οὗτοι μὲν οὖν ἐκ- 1 Tim. ii. 7; 

πεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατῆλθον εἰς τὴν Σε- ae eae 

ὃ λεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἷς THY Κύπρον. καὶ γενόμενοι mi. δι 
ἐν Σαλαμῖνι, κατήγγελλον τὸν λόγον τοῦ Θεοῦ ἐν ταῖς συναγω- «ἱ xiv. 36. 

6 γαῖς τῶν ᾿Ιουδαίων' [εἶχον δὲ καὶ ᾿Ιωάννην ὑπηρέτην. δδιθλ.- (κι. 28; 

θόντες δὲ τὴν νῆσον ἄχρι Πάφου, εὗρόν τινα μώγον ψευδοπρο- "ἢ 

7 φήτην ᾿Ιουδαῖον, ᾧ ὄνομα Βαρϊησοῦς, ὃς ἦν σὺν τῷ ἀνθυπάτῳ 

Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Bap- 
νάβαν καὶ Σαῦλον, ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. 


13 


A.D. 45. 


20. θυμομαχῶν. Determined to continue hos- 
tilities. Raphel, Wolfius. Ἡρώδης is perhaps 
an interpolation. 

21. Josephus confirms this account of the 
death of Herod. He was celebrating games at 
Ceesarea in honour of Claudius. It was on the 


Manaen may have been educated with Herod’s 


son. 

Ibid. σύντροφος. One who had been a com- 
panion of Herod when a boy, as was the custom 
in great families. See Raphel. 


second day that he appeared in the theatre in a 
robe of silver. He lingered five days. “πε. 
xix. 8,2. He was perhaps celebrating the birth- 
day of Claudius, August 1. See Ranischius. 

Ibid. βήματος. It means here a raised seat 
in the theatre. 

23. ἀνθ᾽ ὧν. See Luke i. 20. 

Cuap. XIIT. 1. Λούκιος. In Rom. xvi. 21. 
S. Paul calls him συγγενής. There seems no 
reason to suppose that Lucius was the same 
with S. Luke. 

Ibid. Μαναήν. Josephus mentions Manaen 
an Essene, who foretold of Herod the Great, 
while he was a boy at school, that he would be 
a king. <Antiq. xv. 10, 5. The son of this 


4. Σελεύκειαν. Seleucia was on the Orontes, 
fifteen miles from Antioch, and five from the 
sea. See Strabo xvi. 2. p. 76]. 

6. διελθόντες. Cyprus is 140 miles in length. 
We may remember, that the gospel had been 
preached here before, xi. 19. Many MSS. read 
ὅλην Thy νῆσον. 

7. ἀνθυπάτῳ. Proconsul, Beza and Grotius 
observed, that Cyprus was not governed by a 
proconsul: but Dio Cassius informs us, that 
Augustus restored Cyprus to the people, καὶ 
οὕτως ἀνθύπατοι καὶ ἐς ἐκεῖνα τὰ ἔθνη πέμ- 
πεσθαι ἤρξαντο, liv. p. δ28. See also Sueton. 
Aug. 41. There is a coin of Proclus, who pro- 
bably succeeded Sergius Paulus, on which he 
is called AN@TTIATOS. 


262 


ITPABEI2Z 


[Κεφ. 18. 


A.D. 45. Βἀνθίστατο δὲ αὐτοῖς ᾿Ελύμας, ὁ μάγος" οὕτω γὰρ μεθερμηνεύ- 8 


h Exod. 
vii. 11; ᾿ ; 
2 Tim. iii. 8. τῆς πίστεως. 
§ Matt. 

xiii. 38; 


εται τὸ ὄνομα αὐτοῦ ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ 
Σαῦλος δὲ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος 9 
ἁγίου, καὶ ἀτενίσας εἰς αὐτὸν, ' εἶπεν, “ἾὯ πλήρης παντὸς δόλου 10 


Job. viil. 44; καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, 


1 Joh. iii. 8. 


ov παύσῃ διαστρέφων tas ὁδοὺς κυρίου τὰς εὐθείας ; καὶ νῦν τι 


ἐδοὺ, χεὶρ τοῦ κυρίου ἐπὶ σὲ, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν 


“a 39 


ἥλιον ἄχρι καιροῦ. 


Παραχρῆμα δὲ ἐπέπεσεν ἐπ᾽ αὐτὸν ἀχλὺς 


καὶ σκότος, καὶ περιάγων ἐξήτει χειραγωγούς. τότε ἰδὼν ὁ 12 


ἀνθύπατος τὸ γεγονὸς, ἐπίστευσεν, ἐκπλησσόμενος ἐπὶ 


διδαχῇ τοῦ κυρίον. 


La! 


Τῇ 


᾿Αναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ περὶ τὸν Παῦλον, ἦλθον 18 


k xv. 38. 


eis Πέργην τῆς Παμφυλίας. Κ᾽ Ιωάννης δὲ ἀποχωρήσας ἀπ᾽ 


αὐτῶν ὑπέστρεψεν εἰς ᾿Ιεροσόλυμα. αὐτοὶ δὲ διελθόντες ἀπὸ 14 
τῆς Πέργης, παρεγένοντο εἰς ᾿Αντιόχειαν τῆς Πισιδίας, καὶ 
εἰσελθόντες εἰς τὴν συνωγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων, ἐκά- 


θισαν. 


Μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμον καὶ τῶν προφητῶν, 15 


ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς, λέγοντες, ““"Ανδρες 


5 Exod. xvi. 
2, 85; 


> A 


ἀδελφοὶ, εἰ ἔστι λόγος ἐν ὑμῖν παρακλήσεως πρὸς τὸν λαὸν, 
λέγετε. |’ Avacras δὲ Παῦλος, καὶ κατασείσας τῇ χειρὶ, 16 
Ἢ εἶπεν, ““Avdpes ᾿Ισραηλῖται, καὶ οἱ φοβούμενοι τὸν Θεὸν, 
᾿ἀκούσατε. ™6 Θεὸς τοῦ λαοῦ τούτου ᾿Ισραὴλ, ἐξελέξατο τοὺς 17 
πατέρας ἡμῶν: καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ 
Αὐγύπτῳ, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ 


Nom. xiv.84; αὐτῆς" "καὶ ὡς τεσσαρακονταετῆ χρόνον ἐτροποφόρησεν αὐτοὺς 18 


Psal.xcv.10. , 
» Jos. xiv. 1, ἐν Τῇ 
4. 

P Jud. ii. 16; 
et iii. 9. 


8. ᾿Ελύμας has the same signification as 
μάγος in Persian and Arabic. 

9. It was the custom for Jews to take Roman 
names. See Acts i. 23; Col. iv. 11. 

10. ῥᾳδιουργία seems to mean properly what- 
ever is done carelessly or at random, and hence 
any wickedness. 

11. It has been thought that Pliny alluded 
to this miracle: “" Est et alia factio a Mose et 
Jamne et Jotape Judwis pendens, sed multo 
millibus post Zoroastrem. Tanto recentior est 
Cypria.” 21]. N. xxx. 1. (2.) 

12. If the procgnsul was baptized, as seems 
nearly certain, he was the first Gentile convert 
properly so called. 

18. John went as far as Perga, or at least to 
the coast of Pamphylia, xv. 88. He may per- 
haps have been displeased at the baptism of 
Sergius Paulus, having taken up his notions 
from Peter. 

15. ἀνάγνωσιν. The Law used to be read 
over every year: but, when this was forbidden 
by Antiochus Epiphanes, they substituted the 


ἐρήμῳ" “καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν, κατεκλη- 19 
ροδότησεν αὐτοῖς τὴν γῆν αὐτῶν. Ῥκαὶ μετὰ ταῦτα, ὡς ἔτεσι 20 
τετρακοσίοις καὶ πεντήκοντα, ἔδωκε κριτὰς ἕως Σαμουὴλ τοῦ 


Prophets. When the Maccabees restored the 
reading of the Law, this served for the first 
lesson, and the section out of the Prophets for 
the second. See xv. 21. Prideaux, L. de Dieu. 

16. κατασείσας τῇ χειρί. So in xii. 17; xxi 
40; but in xix. 33. it is κατασείσας τὴν χεῖρα. 

17. Ἰσραὴλ is perhaps an interpolation. 

18. ἐτροποφόρησεν. Most MSS. read érpe- 
φοφόρησεν, which we also find in Deut. i. 8]. 
This is preferred by Hammond, Heinsius, Mill, 
& 


6. 

19. ἔπτα. The Canaanites, Hittites, Amorites, 
Perizzites, Gergesites, Hivites, and Jebusites. 
Most MSS. read κατεκληρονόμησεν. 

20. It seems uncertain, whether this means, 
four hundred and fifty years after this he gave 
judges, of, he gave gudges for four hundred and 
fifty years. Knatchbull dates the four hundred 
and fifty years from the covenant made with 
Abraham, from which period to the Judges 
were very nearly four hundred and fifty years. 
L. de Dieu makes four hundred and forty- 
seven years from the birth of Isaac to the 


Κεφ. 13.] 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


263 


21 προφήτον' «κἀκεῖθεν ἡτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ _A.D. 45. 
Θεὸς τὸν Σαοὺλ υἱὸν Ris, ἄνδρα ἐκ φυλῆς Βενιαμὶν, ἔ ἔτη τεσ- q 1 Sam. 


viii. 5; 


22 σαράκοντα: "nal μεταστήσας αὐτὸν, ἤγειρεν αὐτοῖς τὸν Δαβὶδ ¢ = ix. ix 16; 
εἰς βασιλέα, ᾧ καὶ εἶπε μαρτυρήσας, ‘ Εὗρον Δαβὶδ τὸν τοῦ Ove. xii, 11. 


τ vii. 435; 


Ἶεσσαὶ, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ ier κι 4, 


28 θελήματά μου. 


"Τούτου ὃ Θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ 


οἱ xv. 88" 
et xvi. 18; 


24 ἐπαγγελίαν ἤγειρε tm ‘I σραὴλ σωτῆρα Ἰησοῦν, ἱπροκηρύξ- F Peal. Ixxxix. 
avtos ᾿Ιωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα: eas 


25 μετανοίας παντὶ τῷ λαῷ ᾿Ισραήλ. 
τὸν δρόμον, ἔλεγε, “Τίνα pe ὑπονοεῖτε εἶναι ; 


13 
"ὡς δὲ ἐπλήρου ὁ ᾿Ιωάννης τ 11 


Mal. iii. 1; 
οὐκ εἰμὶ ee ore ΠΕ: 


ἀλλ᾽ ἰδοὺ, ἔρχεται μετ᾽ ἐμὲ, οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν Mar. i. 2; 


46 ποδῶν λῦσαι." 


Ἰλάνδρες ἀδελφοὶ, υἱοὶ γένους ᾿Αβραὰμ, καὶ οἱ $5, i 8 


ἐν ὑμῖν φοβούμενοι τὸν Θεὸν, t ὑμῖν ὁ λόγος τῆς σωτηρίας ταύ- © Job. i. 20, 


27 τῆς ἀπεστάλη. 


. 36, 
You γὰρ κατοικοῦντες ἐν ‘I ερουσαλὴμ, καὶ οἱ Mate. iii.11; 


May. i. 7; 


ἄρχοντες αὐτῶν, τοῦτον ἀγνοήσαντες, καὶ τὰς φωνὰς τῶν προ- τα 16. 
φητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας, κρίναντες = ver. 46; 


et iii. 26; 


28 érAnpwoav’ *xal μηδεμίαν αἰτίαν θανάτου εὑρόντες, ἢ ἡτήσαντο Matt. x. 6. 


29 Πιλάτον ἀναιρεθῆναι αὐτόν. "ὡς δὲ ἐτέλεσαν ἅπαντα τὰ περὶ 1.17 


xv. 31; 


αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου, ἔθηκαν εἰς μνη- Soh. xvi. 3; 


81 


1 Cor. ii. 8; 


80 μεῖον. 6 δὲ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν, οὃς ὥφθη ἐπὶ ἡμέ- 1 Tim. i. 15. 
pas πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας gig ΣΕ ΤΗΝ 


ἐφ 90, ἄε.; 


82 1 ἐρουσαλὴμ, οἵτινές εἰσι μάρτυρες αὐτοῦ πρὸς τὸν λαόν. “ καὶ Mar, sv 
ἡμεῖς ὑμᾶς εὐωγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν Lu. xxiii. 
γενομένην, ὅτι ταύτην ὁ Θεὸς ἐκπεπλήρωκε τοῖς τέκνοις αὐτῶν Joh nic. 6, 

83 ἡμῖν, ἀναστήσας ᾿Ιησοῦν' “ὡς καὶ ἐν τῷ ψαλμῷ τῷ δευτέρῳ " Matt. 


xxvii. 59; 


34 γέγραπται, ‘Twos μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά oe.” “Ὅτι Mar. xv. 46; 


Lu. xxiii. 53; 


δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν, μηκέτι μέλλοντα ὑποστρέφειν Job. xix. 88. 


, εἰς διαφθορὰν, οὕτως εἴρηκεν, “Ὅτι δώσω ὑμῖν τὰ ὅσια Δαβὶδ " ". ᾿. 


35 τὰ πιστά." 


εἰ. 8; 
Ε Διὸ καὶ ἐν ἑτέρῳ λέγει, ‘Od δώσεις τὸν ὅσιόν σου Matt. xxviil. 
2,16; Mar. xvi. 6, 14; La. xxiv. 86; Joh. xx. 19; et xxi. 1; 


1 Cor. xv. 5,6. 4 Gen. iii. 15; et xxii. 18 ; et 


xxvi. 4; et xlix. 10; Dent. xviii. 15; 3 Sam. vii. 12; Peal. " exxxii. 11; Esa. iv. 2; et vii. 14; ot ix. 6; et xl. 


et v. δ. { Esa. lv. 3. 


10; Jer. xxiii. 5; οἱ xxxiii. 14; Exech. xxxiv. 28; et xxxvil. 24; Dan. ix. 24, 25. 
0. 


g il. 27, &e.; Pral. xvi. 1 


Judges. From the division of the Judges to 
Samuel was only three hundred and forty-eight 
years. Some would read τριακοσίοις for rerpa- 
κοσίοις. 

21. Josephus says that Saul is See forty 
years, Antiq. vi. 14,9; and the probability of 
it is shewn by Biscoe, p. 558. 

22. μεταστήσας. Vel 6 regno, vel e¢ vita. 
Raphel. 

Ibid. Edpow κι τ. A. These words are not 
taken from any one passage in scripture, but 
from several, e. g. 1 Sam. xiii. 14; Psalm 
lxxxix. 20. 


23. ἤγειρε. Most MSS. read ἤγαγε. 
25. éwAfpov. As John was fulfilling his 
course. 


Ibid. Raphel removes the note of interroga- 
tion after εἶναι, and interprets the whole passage, 
J am not the man whom you suppose me to be. So 


e Peal. ii. 7; Heb. i. δ᾽; 


Palairet. I should then translate ἔρχεται, not 
there comes one, but he comes. 

27. xplvayres. Having condemned Jesus. 
Knatchbull, Beza, Hammond, Wolfius. 

$1. This seems to imply that S. Paul had 
not himself seen Jesus. See Heb. ii. 3. 

82. ἡμῖν is omitted in many MSS. 

88. ἀναστήσας. See note at ii. 30. 

Ibid. ψαλμῷ. This psalm was always con- 
sidered to be prophetic of the Messi See 
Heb. i 5. Many MSS. omit τῷ δευτέρῳ. 

34. διαφθοράν. Death, the dissolution n of soul 
and body. 

34. Ὅτι δώσω κι τι A In the LXX, καὶ 
διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ 
τὰ πιστά. Our translators render ὅσια mercies, 
and the same Hebrew term, which is translated 
ὅσια here, is ἐλέη in 2 Chron. vi. 42. It means, 
I will fulfil the mercies promised to David. 


~ 


264 
ety διαφθοράν." 


_ A.D. 48. 


ΠΡΆΞΕΙΣ 


(Keg. 18. 


"Δαβὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ 88 


1 copes i. 19, τοῦ Θεοῦ βουλῇ ἐκοιμήθη, καὶ προσετέθη πρὸς τοὺς πατέρας 
αὐτοῦ, καὶ εἶδε διαφθοράν" ὃν δὲ ὁ Θεὸς ἤγειρεν, οὐκ εἶδε δια- 87 


i Lo. xxiv.47; 
Rom. iii. 

24, 33; 

Gal. ii. 


φθοράν. 'Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοὶ, ὅτι διὰ τού- 88 
e Ua v e A EXXET, 5 κ N 3 “N 4 
του ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται' Χκαὶ ἀπὸ πάντων, 89 


δι ὧν οὐκ ἠδυνήθητε ἐν τῷ νόμῳ Μωσέως δικαιωθῆναι, ἐ ἐν τούτῳ 
κ αὶ viii.3; πᾶς ὁ πιστεύων δικαιοῦται. βλέπετε οὖν μὴ ἐπέλθῃ ἐφ᾽ ὑμᾶς 40 
Heb. τί. 19; τὸ εἰρημένον ἐν τοῖς προφήταις, ΕἸ Ἴδετε, οἱ καταφρονηταὶ, καὶ 41 


᾿Ιουδαῖοι τοὺς 45 


"παρρη- 46 


οοὕτω γὰρ ἐντέ- 47 


᾿Ακούοντα δὲ τὰ 48 


ΤΡ θαυμάσατε καὶ ἀφανίσθητε: ὅτι ἔργον ὀγὼ ἐργάξομαι ἐν ταῖς 
xxviil. 145 eae ὑμῶν, ἔργον @ ov μὴ πιστεύσητε, ἐάν τις ἐκδιηγῆται 
᾿Εξιόντων δὲ ἐκ τῆς συναγωγῆς τῶν ᾿Ιουδαίων, παρεκάλουν 42 
τὰ ἔθνη εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα 
m xi 28; ταῦτα. "' λυθείσης δὲ τῆς συναγωγῆς, ἠκολούθησαν πολλοὶ τῶν 43 
" ᾿͵Ὠοουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ 
Βαρνάβᾳ οἵτινες προσλαλοῦντες αὐτοῖς, ἔπειθον αὐτοὺς ἐπι- 
μένειν τῇ χάριτι τοῦ Θεοῦ. 
Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη 44 
ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. ἰδόντες δὲ οἱ 
ὄχλους, ἐπλήσθησαν ζήλου, καὶ ἀντέλεγον τοῖς ὑπὸ τοῦ Παύ- 
"τον. 36; OU λεγομένοις, ἀντιλέγοντες καὶ βλασφημοῦντες. 
as 25, 26; σιασάμενοι δὲ ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπον, “ Ὑμῖν ἦν 
ot ill δὲ ἃ ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ! ἐπειδὴ 
Dect. . δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰω- 
Kea. lv.5; νίου ζωῆς, ἰδοὺ, στρεφόμεθα εἰς τὰ ἔθνη. 
Matt. viii.13; 
et xxi. 48;  TAATAL ἡμῖν ὁ Κύριος, «. Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί 
—— τς σε εἰς σωτηρίαν ἕως ἐσχάτον τῆς γῆς. 
τη δὴ ἔθνη ἔχαιρον, καὶ ἐδόξαζον τὸν λόγον τοῦ Κυρίου, καὶ ἐπίστευ- 


σαν, ὅσοι ἧσαν τεταγμένοι εἰς ζωὴν αἰώνιον. διεφέρετο δὲ ὁ 49 


p 3 Tim. ii λόγος τοῦ Κυρίου δι’ ὅλης τῆς χώρας. Pot δὲ ᾿Ιουδαῖοι παρ- 60 
ὥτρυναν τὰς σεβομένας γυναῖκας καὶ τὰς εὐσχήμονας καὶ τοὺς 
πρώτους τῆς πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον 


80. ἐν τούτῳ is not to be connected with ὁ 
πιστεύων, but is opposed to ἐν τῷ νόμῳ Mav- 
oes. For δικαιωθῆναι dwd—see Rom. vi. 7. 

41. ge In ra LxXX pan ol xara- 
φρονηταὶ, καὶ ἐπιβλέψατε, καὶ θαυμάσατε θαυ- 
μάσια, καὶ ἀφανίσθητε. 

42. Most MSS. read ἐξιόντων δὲ αὐτῶν παρ- 
«κάλουν εἰς τὸ μεταξύ. 

Ibid. μεταξύ. Lightfoot understood this of 
the second and fifth days of the week, upon 
which the synagogues were held. ad Matt. iv. 
23. But Krebsius quotes Josephus as using 
μεταξὺ for post: so it is understood by Eras- 
mus, Capellus, L. de Dieu. 

43. ἔπειθον αὐτούς. Rogabant eos. Raphel. 
Most MSS. read προσμένειν. 

46. οὐκ ἀξίους κρίνετε ἑαυτοὺς is the same as 


κρίνετε ἑαυτοὺς οὐκ ἀξίους, ye pass sentence upon 
yourselves as unworthy. 

47. This quotation agrees with the Hebrew. 

48. τεταγμένοι. This verse is to be con- 
trasted with ver. 46: ἀπωθεῖσθε τὸν λόγον τοῦ 
Θεοῦ is opposed to ἐδόξαζον τὸν λόγον τοῦ 
Κυρίου, and οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰω- 
νίου ζωῆς to ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον. 
The Jews rejected the gospel, the Gentiles ac- 
cepted it: the former act was voluntary, and 
so was the latter: τάσσεσθαι cls is therefore to 
enrol oneself in, to put oneself in the number of. 
See Rom. x. 3; 1 Cor. xvi. 15. 

50. εὐσχήμονας. See xvii. 12; Mark xv. 48. 
It seems to mean, persons of condition. Most 
MSS. omit rds. 


Κεφ. 18,14.] 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


265 


καὶ τὸν Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. Α.Ὁ. 45. 
δι ot δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν αὐτῶν ἐπ᾽ αὐτοὺς 4 xiv. 6,115 


οἱ xviii. 6; 


52 ἦλθον eis ᾿Ικόνιον. of δὲ μαθηταὶ ἐπληροῦντο χαρᾶς Kat πνεύ- Matt. x. 14; 


ματος ἁγίου. 


Mar. vi. 11; 
Lu. ix. δ. 


14 “ETENETO δὲ ἐν ᾿Ικονίῳ, κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς 
εἰς τὴν συναγωγὴν τῶν ᾿Ιουδαίων, καὶ λαλῆσαι οὕτως ὥστε 

2 πιστεῦσαι ᾿Ιουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος. οἱ δὲ 
ἀπειθοῦντες ᾿Ιουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς 


8 τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. 


τἱκανὸν μὲν οὖν χρόνον δι- " xix. 11; ᾿ 


Mar. xvi. 20; 


ἔτριψαν παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ τῶ μαρτυροῦντι τῷ Hebd. ii. 4. 
λόγῳ τῆς χάριτος αὐτοῦ, καὶ διδόντι σημεῖα καὶ τέρατα γίνε- 

σθαι διὰ τῶν χειρῶν αὐτῶν. ἐσχίσθη δὲ τὸ πλῆθος τῆς πό- 
λεως" Kal οἱ μὲν ἦσαν σὺν τοῖς ᾿Ιουδαίοις, οἱ δὲ σὺν τοῖς ἀπο- 

δ στόλοις. "'ς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ ᾿Ιουδαίων σὺν A a 

6 τοῖς ἄρχουσιν αὐτῶν, ὑβρίσαι καὶ λιθοβολῆσαι αὐτοὺς, ἴσυν- « Matt. x.23. 
Wovres κατέφυγον εἰς τὰς πόλεις τῆς Δυκαονίας, Δύστραν καὶ 

7 Δέρβην καὶ τὴν περίχωρον, κἀκεῖ ἦσαν εὐαγγελιζόμενοι. 

8 "Kal τις ἀνὴρ ἐν Avotpots ἀδύνατος τοῖς ποσὶν ἐκάθητο, " iii. 3. 
χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων, ὃς οὐδέποτε περι- 

9 επεπατήκει. οὗτος ἤκουε τοῦ Παύλου λαλοῦντος" ὃς atevicas 

10 αὐτῷ, καὶ ἰδὼν ὅτι πίστιν ἔχει τοῦ σωθῆναι, τ εἶπε μεγάλῃ τῇ * Ess. χκκν. 


φωνῇ, “᾿Ανάστηθι ἐπὶ τοὺς πόδας σου ὀρθός." 
γΟἱ δὲ ὄχλοι ἰδόντες ὃ ἐποίησεν ὁ Παῦλος, Υ xxviii. 6. 


11 καὶ περιεπάτει. 


Καὶ ἥλλετο 


ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ, λέγοντες, “Οἱ θεοὶ ὁμοιω- 
12 θέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς" ἐκάλουν τε τὸν μὲν 
Βαρνάβαν, Δία, τὸν δὲ Παῦλον, Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ 
18 ἡγούμενος τοῦ λόγου. ὁ δὲ ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς 
πόλεως αὐτῶν, ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγ- 


14 Kas σὺν τοῖς ὄχλοις, ἤθελε θύειν. 


κ᾽ Ακούσαντες δὲ οἱ ἀπό- * Matt. xxvi. 


στολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια αὐτῶν 

16 εἰσεπήδησαν εἰς Tov, ὄχλον, κράζοντες "καὶ λέγοντες, “““Ανδρες, « x 16. 
τί ταῦτα ποιεῖτε ; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, 
εὐωγγελιξζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν 


51. Iconium is placed in Lycaonia by Strabo 
xii. 6; Cic. ad Fam. xv.4; Plin. H. N. v. 27 (25), 
in Pisidia by Ammian. Marcell. xiv., and the last 
city in Phrygia by Xen. “πα. i. See Raphel. 

52. ὀπληροῦντο πνεύματος ἁγίου. This means, 
that Paul and Barnabas, before their departure, 
imparted the miraculous gifts of the Holy Ghost. 
See vi. 3. 

Cuap. XIV. 3. τῷ λόγῳ τῆς χάριτος αὐτοῦ, 
literally, the announcement of his free pardon. 
This was made by the apostles, and God bore 
witness to the truth of their words by enabling 
them to work miracles. See xx. 32. 

6. It took Cyrus six days to march through 
Lycaonia, Xen. Anab. i. 

Ibid. δέρβην. It is probable that Timothy 


was converted during this visit to Derbe. See 
xvi. 1; 1Tim.i.2. Drusius thinks that Lystra 
and Derbe are not meant to be included among 
the cities of Lycaonia, being in fact in Isauria, 

8. ὑπάρχων is perhaps an interpolation. 

9. πίστιν τοῦ σωθῆναι. The lame man heard 
Paul announce the terms of salvation, and Paul 
knew that he had faith in the salvation which 
had been procured. 

11. Aueaomorl. <A dissertation was written 
by Jablonski, De Lingua Lycaonica. 

13. τοῦ ὄντος. Who had a temple. So Eschy- 
lus, πρὸ πόλεως. Theb. 170. 

Ibid. πυλῶνας. The gates of the house in ἢ 
which the apostles were. Wolfius. 


14. εἰσεπήδησαν. Probably ἐξεπήδησαν. 


266 IIPABEIS [Κεφ. 14, 15. 


A.D. 45. ἐπὶ τὸν Θεὸν τὸν ζῶντα, “ds ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν 
Petits, καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς" “ὃς ἐν ταῖς παρ- 16 
οἱ exxiv. 8; φχημέναις γενεαῖο εἴασε πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς 
Αρος. xiv. 1. αὐτῶν καί τοι γε οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν ἀγαθοποιῶν, 17 


pri 505 οὐρανόθεν ἡμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμ- 

12. πιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν." ΚΚαὶ is 
ταῦτα λέγοντες, μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν 
αὐτοῖς. 

ere Δ᾽ Ἐπῆλθον δὲ ἀπὸ ᾿Αντιοχείας καὶ ᾿Ικονίου ᾿Ιουδαῖοι, καὶ 19 


2 Τί, iii. 11. πείσαντες τοὺς ὄχλους, καὶ λεθάσαντες τὸν Παῦλον ἔσυρον ἔξω 
τῆς πόλεως, νομίσαντες αὐτὸν τεθνάναι. κυκλωσάντων δὲ αὐτὸν 20 
τῶν μαθητῶν, ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν: καὶ τῇ ἐπαύ- 
ριον ἐξῆλθε σὺν τῷ Βαρνάβᾳ εἰς Δέρβην. εὐωγγελισάμενοί τε 21 
τὴν πόλιν ἐκείνην, καὶ μαθητεύσαντες ἱκανοὺς, ὑπέστρεψαν εἰς 
τὴν Avotpay καὶ ᾿Ικόνιον καὶ ᾿Αντιόχειαν' “ἐπιστηρίζοντες 22 
Matt. x.88; τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει, 


ἘΠ Εν καὶ; ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν 

38, 29: ς, Θασιλείαν τοῦ Θεοῦ. ‘'Xeporovicavtes δὲ αὐτοῖς πρεσβυ- 38 

3 Tim. 1.15. τέρους κατ᾽ ἐκκλησίαν, προσευξάμενοι μετὰ νηστειῶν, παρ- 
Wilh. e A 

13.26; ἔθεντο αὐτοὺς τῷ κυρίῳ eis ὃν πεπιστεύκεισαν. καὶ διελθόντες 24 


Τίς ὁ. χὴν Πισιδίαν, ἦλθον εἰς Παμφυλίαν" καὶ λαλήσαντες ἐν Πέργη 25 


ε xii.1,8. τὸν λόγον, κατέβησαν εἰς ᾿Αττάλειαν' εκἀκεῖθεν ἀπέπλευσαν 26 
εἰς ᾿Αντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ Θεοῦ 

δ αν. 4; εἰς τὸ ἔργον ὃ ἐπλήρωσαν. "παραγενόμενοι δὲ καὶ συναγωγόντες 27 

3 Cor. i. 13; τὴν ἐκκλησίαν, ἀνήγγειλαν ὅσα ἐποίησεν ὁ Θεὸς μετ᾽ αὐτῶν, καὶ 

Apos. Hl 8, re ἤνοιξε τοῖς ἔθνεσι θύραν πίστεως. διέτριβον δὲ ἐκεῖ χρόνον 28 

οὐκ ὀλίγον σὺν τοῖς μαθηταῖς. 

ΙἹΚΑῚ τινες κατελθόντες ἀπὸ τῆς ᾿Ιουδαίας, ἐδίδασκον τοὺς 15 
Lev. αἰ. 8; ἀδελφοὺς, “Ὅτι ἐὰν μὴ περιτέμνησθε τῷ ἔθει Μωῦσέως, οὐ 
Phil. ti. 3¢ δύνασθε σωθῆναι." Γενομένης οὖν στάσεως καὶ συζητήσεως 2 
Col. 1. 8,11, οὐκ ὀλέγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς, ἔταξαν 
kGal.ii.1. ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν 


15. Most MSS. read ἐπὶ Θεὸν ζῶντα. 

17. Compare Cicero, “ Nam et fruges et 
reliqua que terra pariat, et tempestates ac 
temporum varietates, ccelique mutationes, qui- 
bus omnia, que terra gignat, maturata pubes- 
cant, a diis Immortalibus tribui generi humano 
putant.” De Nat. Deor. i, 2. 

22. παρακαλοῦντες---ὅτι. Polybius uses παρα- 
καλεῖν with ὅτι precisely in this way. See Ra- 
phel and Krebsius. But the form of the sen- 
tence seems to be like that in i. 4; xvii. 3; 
xxiii. 22. 

28. κατ᾽ ἐκκλησίαν, in every church, i. e, in 
every place where they had made converts. 

26. τῇ χάριτι τοῦ Θεοῦ. By the special in- 
terposition of God. See xiii. 2. 

27. ἤνοιξε. The door therefore had not been 


fully opened before to the Gentiles. See xv. 3. 
Cornelius, though not a proselyte, was not an 
idolatrous Gentile: see x. 2: and the gospel 
does not seem to have been openly preached to 
idolatrous Gentiles till now. See xiii. 12. 

28. ἐκεῖ is perhaps an interpolation. 

Cuap. XV. 1. τινές. Epiphanius says that 
Cerinthus was one of them, but probably with- 
out foundation. vol. i. p. 111. They may have 
been inhabitants of Jerusalem, or persons who 
had gone up from Antioch and returned. See 
xv. 24. 

2. τινὰς ἄλλουε. Titus was one of them. 
Gal. ii. 1. S. Paul speaks of having had a 
special revelation concerning this journey, Gal. 
ii. 2, See Buxtorfius, Catalect. p. 268. 


Κεφ. 16.) 


ΤΩΝ ΑΠΟΣΤΟΛΜΩΝ. 


267 


πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς 'Ιερουσαλὴμ, περὶ _A-D. 46. 
8 τοῦ ζητήματος τούτου. οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκ- 
κλησίας διήρχοντο τὴν Φοινίκην καὶ Σαμάρειαν, ἐκδιηγούμενοι 
τὴν ἐπιστροφὴν τῶν ἐθνῶν’ καὶ ἐποίουν χαρὰν μεγάλην πᾶσι 
4 τοῖς ἀδελφοῖς. ἱπαραγενόμενοι δὲ εἰς ᾿Ιερουσαλὴμ, ἀπεδέχθησαν | **- *7- 
ὑπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, 
δ ἀνήγγειλάν τε ὅσα ὁ Θεὸς ἐποίησε per αὐτῶν. ἐξανέστησαν δέ 
τίνες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, 
λέγοντες, “Ὅτι δεῖ περιτέμνειν αὐτοὺς, παραγγέλλειν τε τηρεῖν 


τὸν νόμον Μωὺύσέως.᾽" 


8 Συνήχθησαν δὲ οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ 
7 τοῦ λόγου τούτου. ᾿᾿πολλῆς δὲ συζητήσεως γενομένης, ἀναστὰς ™ x. 20; 


Πέτρος εἶπε πρὸς αὐτοὺς, ““Avdpes ἀδελφοὶ, ὑμεῖς ἐπίστασθε 


οἱ xi. 1, 3. 


ὅτι ad ἡμερῶν ἀρχαίων ὁ Θεὸς ἐν ἡμῖν ἐξελέξατο διὰ τοῦ στό- 
ματός μου axovoas τὰ ἔθνη τὸν λόγον τοῦ εὐωγγελίου, καὶ πισ- 
8 τεῦσαι. "καὶ ὁ καρδιογνώστης Θεὸς ἐμαρτύρησεν αὐτοῖς, δοὺς "τ. 48, ἄς.: 


Par 


9 αὐτοῖς TO πνεῦμα TO ἅγιον, καθὼς Kai ἡμῖν" Kad οὐδὲν διέκρινε xxvii. 9; 


et xxix. 17; 


μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας Peal. vi. 9; 


Jer. xi. 20; 


10 αὐτῶν. Ῥνῦν οὖν τί πειράζετε τὸν Θεὸν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν oe svi. 10; 
τράχηλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς “χα. 13; 


1 Cor. i. 2. 


li ἐἰσχύσαμεν Baotacas; «ἀλλὰ διὰ τῆς χάριτος κυρίου ᾿Ιησοῦ 1 Pet. i. 33. 


12 Χριστοῦ πιστεύομεν σωθῆναι, καθ᾽ ὃν τρόπον κἀκεῖνοι.᾽"» 


’ s p Gal. v. 1. 
Eot- q Eph.ii.4.8; 


ynoe δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον BapvaBa καὶ Παύλου ἐξ- Tivas iii. 4. 
ἡγουμένων ὅσα ἐποίησεν ὁ Θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσι 

18 δι᾿ αὐτῶν. "Mera δὲ τὸ συγῆσαι αὐτοὺς, ἀπεκρίθη ᾿Ιάκωβος " 1. 11. 

14 λέγων, “"Ανδρες ἀδελφοὶ, ἀκούσατέ μον. "Συμεὼν ἐξηγήσατο, " 3 Pet. 1.1. 
καθὼς πρῶτον ὁ Θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν ἐπὶ 

15 τῷ ὀνόματι αὐτοῦ καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προ- 

16 φητῶν, καθὼς γέγραπται, "Μετὰ ταῦτα ἀναστρέψω καὶ ἀν- ' Amos ἱκ. 


οἰκοδομήσω τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυΐαν᾽ καὶ τὰ κατ- 


2. πρεσβυτέρους. When the apostles were 
absent from Jerusalem, the church there was 
managed by James and the elders. See xii. 
17; xxi. 18. 5. John was now at Jerusalem, 
Gal. ii. 9. 

4. ἀνήγγειλαν. This was a private com- 
munication, (Gal. ii. 2.) made perhaps only to 
the apostles. 

5. Some have made this verse a continuation 
of the relation of Paul and Barnabas. Beza. 
The notion is refuted by Wolfius. 

Ibid. περιτέμνειν. S. Paul refused to have 
Titus circumcised, Gal. ii. 8. It would seem 
from Gal. ii. 2. that this dispute was promoted 
by some persons who pretended to be Chris- 
tians. 

6. τοῦ λόγου τούτου. There were two ques- 
tions, (see ver. 5.) 1. whether the Gentiles 
should be circumcised ; 2. whether they should 
observe the customs of the Mosaic law. The 
former was answered decidedly in the negative ; 


Ll, 13. 


the latter partly in the affirmative. See xxi. 21. 

7. ἀφ᾽ τ δὲν ἀρχαίων. This confirms what 
was said at ix. 82. The conversion of Cornelius 
was perhaps fourteen years ago. 

Ibid. ἂν ἡμῖν. Among us apostles. 

10. πειράζειν τὸν Θεὸν is to try the patience of 
God by doing any thing wrong. ee 

11. Most MSS. read τοῦ Kuolov ᾿Ιησοῦ with- 
out Χριστοῦ. 

Ibid. κἀκεῖνοι sc. of πατέρες. Wolfius. We 
believe that it is through the grace of Jesus Christ 
that we have had salvation offered, and it was by 
faith in the same grace that our fathers were 
saved. 

13. Ἰάκωβος. See xii. 17. : 

14. Συμεών. Wolfius thought that this was 
Simon the Canaanite: but it seems certainly to 
be Simon Peter: see ver. 7. 5 

Ibid. ἐπὶ τῷ dv. Most MSS. read ἐν τῷ ὃν. 

16,17. This quotation agrees nearly with ἴ86᾽ 
LXX; but instead of ὅπως ἂν ἐκζητήσωσιν — 


A.D. 46. 


ΠΡΑΞΕΙΣ [Κεφ. 15. 


268 


εσκαμμένα αὐτῆς ἀνοικοδομήσω, καὶ ἀνορθώσω αὐτήν: ὅπως 17 
ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον, καὶ 
πάντα τὰ ἔθνη, ἐφ᾽ ods ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς" 
λέγει Κύριος ὁ ποιῶν ταῦτα πάντα. Γνωστὰ ἀπ᾽ αἰῶνός ἐστι 18 
fo) A 3 fe) \ 9 A x n 
τῷ Θεῷ πάντα τὰ ἔργα αὐτοῦ. διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν 19 
τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν Θεόν" "ἀλλὰ ἐπι- 20 


γ᾽ Ἐπειδὴ ἠκού- 24 


a ver. 29; 

hing til Ἶ 7, στεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι ἀπὸ τῶν ἀλισγημάτων τῶν εἰδώ- 

signed λων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ Kal τοῦ αἵματος. *Mw- 21 

1 Cor. vii ons yap ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας 

εἰχ. 14, αὐτὸν ἔχει ἐν ταῖς συνωγωγαῖς κατὰ πᾶν σάββατον ἀνα- 

40, 21: ; 

1 Thess. ν.3, γινωσκόμενος. ! ᾿ ΝΕ 

sri, 37; Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ 

. + Be rae 9 , Ν ἢ x A 9. 9 , 

τῇ ἐκκλησίᾳ, ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Αντιό- 
χειαν σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ, ᾿Ιούδαν τὸν ἐπικαλούμενον 
Βαρσαβᾶν, καὶ Σίλαν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς, 

‘4 διὰ Ἧ α 7: «A doe 6c O e 9? , λο LY e 9 
γράψαντες. ; χειρὸς αὐτῶν τάδε, ι i ἀπόστο : καὶ οἱ πρεσ- 8 
βύτεροι καὶ οἱ ἀδελφοὶ, τοῖς κατὰ τὴν Αντιόχειαν καὶ Συρίαν 

y ver. 1 καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν, χαίρειν. 

1 Joh. i, 19, σαμεν ὅτι τινὲς ἐξ ἡμῶν ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις, 
ἀνασκευάξοντες τὰς ψυχὰς ὑμῶν, λέγοντες περιτέμνεσθαι καὶ 
τηρεῖν τὸν νόμον, οἷς οὐ διεστειλάμεθα, ἔδοξεν ἡμῖν γενομένοις 2% 
e X 3 ’ 3 A wn 
ὁμοθυμαδὸν, ἐκλεξαμένους ἄνδρας πέμψαι πρὸς ὑμᾶς, σὺν τοῖς 
> “~ ς ζω] 

εχ, 80; ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, "ἀνθρώποις παραδεδω- 26 

ι e . Led Ὁ ἴω ΄“ 

ΩΝ κόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν 
Inood Χριστοῦ. ἀπεστάλκαμεν οὖν ᾿Ιούδαν καὶ Σίλαν, καὶ 27 
αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. ἔδοξε γὰρ τῷ ἁγίῳ 28 

a ver. 20; πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος, πλὴν 

et xxi. 25. 


» 
ἀνθρώπων, it is in the Hebrew, that they may 
possess the remnant of Edom. The LXX appear 
to have read p 4p for Din, and S. Luke added 


τὸν Ἐύριον, which is not inthe LXX. See Wol- 
fius and L. de Dieu. 

17—19. Most MSS. read 4b ποιῶν ταῦτα 
γνωστὰ ἀπ᾽ αἰῶνος. Διὸ ἐγὼ «.7.A. 

20. ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι, to write 
to them for the purpose of their abstaining. 

Ibid. πορνείας. All the other precepts are 
merely arbitrary or positive: fornication is spe- 
cified, because the Gentiles did not look upon it 
asasin. See ver. 29. 

Ibid. καὶ τοῦ αἵματος. Irenseus adds, “ οἱ 
quzcunque nolunt sibi fieri, aliis ne faciant,’’ 
Ρ- 199; and there is other authority for this 
insertion. See Lardner, vol. iii. p. 22—35. 

21. Μωσῆς γάρ. The Gentiles were advised 
to abstain from these things, because they would 

ive great offence to the Jews. The Law of 
oses was still read in the synagogues, and 
since these things were forbidden in the Law, 


τῶν ἐπάναγκες τούτων, "ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος 29 


the Jews would constantly be reminded of 
them. 

22. rots ἀποστόλοι5 ---- ἐκλεξαμένου“ --- γράψ- 
ayres. For similar instances, see Raphel, Wol- 
fius, Krebsius. 

Ibid. Σίλαν. He is called Silvanus in 2 Cor. 
i. 19, &c. See note at Rom. xvi. 22. 

23. Most MSS. read οἱ πρεσβύτεροι ἀδελφοί. 

Tbid. Κιλικίαν. This is a proof that churches 
now existed in Cilicia, which had probably been 
planted by S. Paul. See xv. 41. 

24. The words Aéyorres — γόμον are perhaps 
an interpolation. 

28. τῶν ἐπάναγκες τούτων. These things, 
which, though in themselves indifferent, may 
yet be considered necessary, when Jews and 
Gentiles are living familiarly together. 

29. The order of the words seems more 
natural here than in ver. 20, since the proni- 
bition of fornication rests on very different 
grounds from the others: see ver. 20. It is 
the same in xxi. 25. 


Κεφ. 15, 16.] ΤΩΝ AITOSTOANN. 269 


καὶ πνικτοῦ καὶ πορνείας: ἐξ ὧν διατηροῦντες ἑαυτοὺς, εὖ 
πράξετε. ἔρρωσθε. 
80 Οἱ μὲν οὖν ἀπολυθεντες ἦλθον εἷς ᾿Αντιόχειαν' καὶ συναγα- 
, Ἁ a 3 ’ 3 ld 3 ’ 

81 γέντες τὸ πλῆθος, ἐπέδωκαν τὴν ἐπιστολήν. ἀναγνόντες δὲ 
82 ἐχάρησαν ἐπὶ τῇ παρακλήσει. ᾿Ιούδας δὲ καὶ Σίλας, καὶ av- 
‘ aA ’ n U Ἁ 2 

τοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελ- 
88 φοὺς, καὶ ἐπεστήριξαν. Ποιήσαντες δὲ χρόνον, ἀπελύθησαν 
84 μετ᾽ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστόλους. ἔδοξε 
88 δὲ τῷ Σίλᾳ ἐπιμεῖναι αὐτοῦ. Παῦλος δὲ καὶ Βαρνάβας δι- 
4 3 o \ 3 , 
οτριβον ev ᾿Αντιοχείᾳ, διδάσκοντες καὶ εὐωγγελιεζόμενοι, μετὰ 
kal ἑτέρων πολλῶν, τὸν λόγον τοῦ κυρίου. 
ss META δέ τινας ἡμέρας εἶπε Παῦλος πρὸς Βαρνάβαν, 
“᾿Επιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς ἡμῶν κατὰ 
πᾶσαν πόλεων, ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς 
87 ἔχουσι. ὑὉΒαρνάβας δὲ ἐβουλεύσατο συμπαραλαβεῖν τὸν ᾿᾽]ω- » xii. 12, 285 
, \ t xiii. 5; 
88 άννην τὸν καλούμενον Mdpxov “ Παῦλος δὲ ἠξίου, τὸν ἀπο- Col. ix. 10; 
3 a \ \ , » « 3Tim.iv.11; 
στάντα an’ αὐτῶν ἀπὸ Παμφυλίας, καὶ μὴ συν ελθόντα αὐτοῖς Phiten. 34; 
89 εἰς τὸ ἔργον, μὴ συμπαραλαβεῖν τοῦτον. ἐγένετο οὖν παροξ- "» xiii. 13. 
A σ΄ 3 A 3 Ἁ 4 > 9 lh , 
υσμὸς, ὥστε ἀποχωρισθῆναι αὐτοὺς am’ ἀλλήλων, τόν τε Bap- 
40 νάβαν παραλαβόντα τὸν Μάρκον ἐκπλεῦσαι εἰς Κύπρον: Παῦ- 
λος δὲ ἐπιλεξάμενος Σίλαν ἐξῆλθε παραδοθεὶς τῇ χάριτι τοῦ ¢ xiv. 6; 


A.D. 46. 


οἱ xvii. 14; 


41 Θεοῦ ὑπὸ τῶν ἀδελφῶν. διήρχετο δὲ τὴν Συρίαν καὶ Κιλικίαν, o six. 23: 


10 ἐπιστηρίζων τὰς ἐκκλησίας. 
Δύστραν: καὶ ἰδοῦ, μαθητής 


2 vids γυναικός τινος ᾿Ιουδαίας πιστῆς, πατρὸς δὲ "“Ελληνος" 


d ή ) f et xx. 4; 
Κατήντησε δὲ τ Δέρβην καὶ Som. xvi. 31; 
τις ἦν ἐκεῖ, ὀνόματι Τιμόθεος, 1 Cor. iv. 17; 


a Phil. ii. 19; 
©O¢ 1 Thess. iii.3; 
~ 1 Tim.i. 2; 


8 ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ ᾿Ικονίῳ ἀδελφῶν. [τοῦ- 3 Tim. i. 5. 
tov ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτε- " τὶ. 8. 


[1 Cor.ix.20; 


μεν αὐτὸν, διὰ τοὺς ᾿Ιουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκεί» Gal. ii. 3. 


29. εὖ πράξετε. Felices, beati eritis. Ire- 
neus adds, “ambulantes in Spiritu Sancto,” 
p. 199; and there is other authority for the 
insertion. 

83. ἀποστόλους. Many MSS. read ἀπο- 
στείλαντας αὐτούς. 

856. It is probable that Peter came to 


Antioch in this interval, as is mentioned in. 


Gal. ii. 11. 

36. ἡμῶν is perhaps an interpolation. 

87. ἐβουλεύσατο. Most MSS. read ἐβούλετο. 

Ibid. Μάρκον. When he left Paul and Bar- 
nabas at Perga (xiii. 13.) he went to Jerusalem. 
He may either have accompanied Paul and 
Barnabas to Antioch, (xv. 30.) or he may have 
come afterwards with Peter. See note at ver. 35. 

38. ἠξίου might be either he thought fit, or 
he asked. The Vulgate has rogabat. 

Ibid. It is pleasing to know that S. Paul was 
afterwards reconciled to Mark. See Col. iv. 


had been planted by S. Paul before: but he 
did not go through Syria and Cilicia on his 
first journey; it is probable, therefore, that he 
planted them during his residence at Tarsus 
from A.D. 33 to 42. See xv. 23. For ἐπι- 
στηρίζων see xviii. 23. 

Cuap. XVI. 1. Τιμόθεος. If he was not 
converted in S. Paul’s first visit to Derbe, (see 
xiv. 6.) he had been converted in the interval. 
His mother Eunice and grandmother Lois are 
desea by S. Paul, 2 Tim. i. 5. He had 

nown the scriptures from a child, 2 Tim. 
iii, 15. 

3. περιέτεμεν. This seems contrary to S. 
Paul’s own conduct in the case of Titus, (Gal. 
ii, 8.) and he was now delivering the apo- 
stolical decree, which released the Gentiles 
from circumcision (ver. 4). But S. Paul was 
quite consistent: he admitted Timothy to 
baptism without being circumcised: it was only 
when he was taking him with him to preach, 
that he had him circumcised ; and this was to 
avoid giving offence to the Jews. See note at 
xv. 2], 28. 


270 


ΠΡΑΞΕΙ͂Σ 


[Κεφ. 16. 


Δ.Ὁ.46. νοις decay γὰρ ἅπαντες τὸν πατέρα αὐτοῦ, ὅτι “Ελλην 

« xy. 20, 39. ὑπῆρχεν. Sas δὲ διεπορεύοντο τὰς πόλεις, παρεδίδουν αὐτοῖς 4 
φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων 
καὶ τῶν πρεσβυτέρων τῶν ἐν “Ἱερουσαλήμ. αἱ μὲν οὖν ἐκ- ὃ 
κλησίαι ἐστερεοῦντο τῇ πίστει, καὶ ἐπερίσσενον τῷ ἀριθμῷ καθ᾽ 


ἡμέραν. 


Διελθόντες δὲ τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν, κωλυ- 6 
θέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ 
᾿Ασίᾳ, ἐλθόντες κατὰ τὴν Μυσίαν ἐπείραζον κατὰ τὴν Βιθυ- 1 


& xx. 6; 


νίαν πορεύεσθαι" καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα. "παρελ- 8 


1Tim ἵν. 18, θόντες δὲ τὴν Μυσίαν, κατέβησαν εἰς Τρωάδα. καὶ ὅραμα διὰ 9 
τῆς νυκτὸς ὥφθη τῷ Παύλῳ ἀνήρ τις ἦν Μακεδὼν ἑστὼς, 
παρακαλῶν αὐτὸν καὶ λέγων, “ Διαβὰς εἰς Μακεδονίαν, βοή- 
θησον ἡμῖν. ‘As δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελ.-- 10 
θεῖν εἰς τὴν Μακεδονίαν, συμβιβάξοντες ὅτι προσκέκληται 
ἡμᾶς ὁ κύριος εὐαγγελίσασθαι αὐτούς. ᾿Αναχθέντες οὖν ἀπὸ 11 
τῆς Τρωάδος, εὐθυδρομήσαμεν εἰς Σαμοθρᾷκην, τῇ τε ἐπιούσῃ 
εἰς Νεάπολιν, ἐκεῖθέν τε εἰς Φιλίππους, ἥτις ἐστὶ πρώτη τῆς 12 
μερίδος τῆς Μακεδονίας πόλις κολωνία. 

*"Hyev δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινὰς, τῇ τε 18 
ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν τῆς πόλεως παρὰ ποταμὸν, οὗ 
ἐνομίζετο προσευχὴ εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συν- 


ελθούσαις yuvaki. Καί τις γυνὴ ὀνόματι Δυδία, πορφυρό- 


deat 


4 


Twas πόλεως Θνατείρων, σεβομένη τὸν Θεὸν, ἤκουεν' ἧς ὁ 
κύριος διήνοιξε τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ 
τοῦ Παύλου. ws δὲ ἐβαπτίσθη, καὶ ὁ οἶκος αὐτῆς, παρεκάλεσε 15 

- λέγουσα, “ Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες 
Ixiz.94; εἰς τὸν οἶκόν μου, μείνατε" καὶ παρεβιάσατο ἡμᾶς. ' Ἐγένετο 16 


1 Sam. xxviii 


7. ὃ δὲ πορενομένων ἡμῶν εἰς προσευχὴν, παιδίσκην τινὰ ἔχουσαν 
πνεῦμα Πύθωνος ἀπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρ- 


6. Διελθόντες. Most MSS, read διῆλθον, and 
ἐλθόντες δὲ in ver. 7. 

Ibid. Γαλατικήν. They were warmly re- 
ceived in Galatia, Gal. iv. 18—15, and worked 
miracles there, iii. 5. 

Ibid. ’Acfg. See ii. 9. 

7. κατὰ τὴν Μυσ., αὐ fines Mysia. Most MSS. 
read εἰς τὴν Βιθυνίαν, and τὸ πνεῦμα Ἰησοῦ. 

10. ἐξηγτήσαμεν. This is the first place where 
S. Luke speaks of himself as accompanying 
S. Paul. 

Thid. συμβιβάζοντες. Collatis argumentis col- 


ligentes. 

Ibid. ὁ κόριος. Many MSS. read ὁ Θεός. 

11. Νεάπολιν, distant about sixty-five miles 
from Samothrace. 

12. πρώτη. Philippi was the first city in 
Macedonia to which a Ὦ came, who was 
going from Neapolis. This meaning is given 
to πρώτη by Casaubon, Raphel, Palairet, as in 
Polybius, μέχρι πόλεως Πίσης, ἢ πρώτη κεῖται 


τῆς Τυρρηνίας. ii. 16. 2. 
Ibid. κολωνία. Pliny calls Philippi a colony, 


H. N. iv. 18. The people call themselves Ro- 
mans in ver. 21. 

18. πόλεως. Probably πύλης. 

Ibid. προσευχὴ is taken for a place of prayer 
by Knatchbull, Krebsius, Drusius, L. de Dieu, 
Elsner. The word is used in this sense by 
Josephus, vol. ii. p. 26. and Philo, vol. ii. p. 
523, 565: but ἐνομίζετο can hardly be recon- 
ciled with this sense; and καθίσαντες:---γυναιξὶ 
rather points out a place of general resort in 
the open air. 

14. πορφυρόπωλις. Wheeler mentions an in- 
scription in the ruins of Thyatira with the words 
OI BASEIZ, vol. iii. p. 233. 

16. Many MSS. read τὴν προσευχήν. 

Ibid. Πύθωνος. Plutarch writes, ὥσπερ rods 
γγραστριμύθους Εὐρυκλέας πάλαι, νυνὶ Πύθωνας 
προσαγορενομένου. De Defect. Orac. p. 414. 
Πύθων was ἃ person supposed to be inspired. 


Κεφ. 16.} 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


271 


17 εἶχε τοῖς κυρίοις αὐτῆς, μαντενομένη. αὕτη κατακολουθήσασα _A.D. 46. 
τῷ Παύλῳ καὶ ἡμῖν, ἔκραζε λέγουσα, ““ Οὗτοι οἱ ἄνθρωποι δοῦ- 
λοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες κατωγγέλλουσιν ἡμῖν 


18 ὁδὸν σωτηρίας." 


Τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. Ἰδιαπο- & Mar. xvi 


νηθεὶς δὲ ὁ Παῦλος, καὶ ἐπιστρέψας, τῷ πνεύματι εἶπε, “Παρ- Νὴ 
αγγέλλω σοι, ἐν τῷ ὀνόματι Inood Χριστοῦ, ἐξεκθεῖν ἀπ᾽ av- 


a 33 


19 τῆς. 


Καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. "Ἰδόντες δὲ οἱ κύριοι αὐτῆς, " 2 Cor. vi. δ. 


ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν, ἐπιλαβόμενοι τὸν 
Παῦλον καὶ τὸν Σίλαν, εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρ- 
80 χοντας" “καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς, εἶπον, " xvi. 6; 


“ Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, ᾿Ιουδαῖοι 17. 


1 Reg. xviii. 


21 ὑπάρχοντες" καὶ κατωγγέλλουσιν ἔθη, ἃ οὐκ ἔξεστιν ἡμῖν παρα- 


22 δέχεσθαι οὐδὲ ποιεῖν, Ῥωμαίοις οὖσι." 


ὄχλος κατ᾽ αὐτῶν, καὶ οἱ στρατηγοὶ, περιρρήξαντες αὐτῶν τὰ 


"Kai συνεπέστη 6 *2Cor.xi 25; 
1 Thess. ii. 2. 


28 ἱμάτια, ἐκέλευον ῥαβδίζειν: πολλάς τε ἐπιθέντες αὐτοῖς πλη- 
yas, ἔβαλον εἰς φυλακὴν, παραγγείλαντες τῷ δεσμοφύλακε, 
24 ἀσφαλῶς τηρεῖν αὐτούς: ὃς παρωγγελίαν τοιαύτην εἰληφὼς, 
ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν, καὶ τοὺς πόδας 
25 αὐτῶν ἠσφαλίσατο εἰς τὸ ξύλον. “Κατὰ δὲ τὸ μεσονύκτιον ° iv. 81. 
Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν Θεόν' ἐπηκρο- 
26 ὦντο δὲ αὐτῶν οἱ δέσμιοι. Ῥἄφνω δὲ σεισμὸς ἐγένετο μέγας, ? v.19; 
ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου: ἀνεῴχθησάν τε cal 
27 παραχρῆμα at θύραι πᾶσαε, καὶ πάντων τὰ δεσμὰ ἀνέθη. ἔξυπ- 
νος δὲ γενόμενος ὁ δεσμοφύλαξ, καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας 
τῆς φυλακῆς, σπασάμενος μάχαιραν, ἔμελλεν ἑαυτὸν ἀναιρεῖν, 
28 νομίζων ἐκπεφευγέναι τοὺς δεσμίους. ἐφώνησε δὲ φωνῇ μογάλῃ 
ὁ Παῦλος, λέγων, “Μηδὲν πράξῃς σεαυτῷ κακόν' ἅπαντες γάρ 
29 ἐσμεν ἐνθάδε." ΑΑἰτήσας δὲ φῶτα εἰσοπήδησε, καὶ ἔντρομος 
80 γενόμενος προσέπεσε τῷ Παύλῳ καὶ τῷ Σίλᾳ “καὶ προ- «ἢ. 87; 
αγωγὼν αὐτοὺς ἔξω, ἔφη, “ Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ ;"» Ca 
81 "Οἱ δὲ εἶπον, “ Πίστευσον ἐπὶ τὸν κύριον ᾿Ιησοῦν Χριστὸν, καὶ * Joh. iii 


A » 36; 
82 σωθήσῃ σὺ καὶ ὁ οἶκός cov.” Kal ἐλάλησαν αὐτῷ τὸν λόγον et vi. 47; 


88 τοῦ κυρώυ, καὶ πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. καὶ παραλαβὼν 


1 Joh. v. 10. 


αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, 
34 καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ πάντες παρωχρῆμα' "ἀν- «τα. v.29; 
’ 9A 3 ‘ > A s et xix. 6. 
αγωγών τε αὐτοὺς eis τὸν οἶκον αὐτοῦ, παρέθηκε τράπεζαν καὶ 
ἠγαλλιάσατο, πανοικὶ πεπιστευκὼς τῷ Θεῷ. 


20. στρατηγοῖς. This was generally the 
Greek term for pretors. Biscoe thinks that 
they were the duumviri of the town, who were 
sometimes called pretors, p. 817. 

21. The introduction of new gods was for- 
bidden by the laws of Rome; and the apostles 

ut an end to the worship of the gods of the 

mans. See xvii. 7; xviii. 13. 

22. αὐτῶν τὰ ἱμάτια. Erasmus said that it 
was doubtful whether the magistrates tore their 


own clothes or those of the apostles: but Al- 
berti brings many instances of clothes being 
torn off the backs of persons who were scourged ; 
and the magistrates are said to have done what 
they ordered to be done. See Mark xv. 15. 
Dion. Hal. τοῖς ῥαβδούχοις ἐκέλευσαν τὴν ἐσ- 
θῆτά τε περικαταρρῇξαι καὶ ταῖς ῥάβδοις τὸ σῶμα 
ξαίνειν, ix. p. 596. 
$2. Many MSS. read σὺν πᾶσι. 


272 


A.D. 46. 


ITPABEIZ 
Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδού- 35 


[Κεφ. 10, 17. 


χους, λέγοντες, ““᾿Απόλυσον τοὺς ἀνθρώπους ἐκείνους." ᾿Απήγ- 86 
γεῖλε δὲ ὁ δεσμοφύλαξ τοὺς λόγους τούτους πρὸς τὸν Παῦλον, 
“"Ort ἀπεστάλκασιν οἱ στρατηγοὶ, ἵνα ἀπολυθῆτε' νῦν οὖν 


azxii. 25. 


ἐξελθόντες, πορεύεσθε ἐν εἰρήνῃ." "Ὁ δὲ Παῦλος ἔφη πρὸς 87 


αὐτοὺς, ““Δείραντες ἡμᾶς δημοσίᾳ, ἀκατακρίτους, ἀνθρώπους 
“Ρωμαίους ὑπάρχοντας, ἔβαλον εἰς φυλακὴν, καὶ νῦν λάθρα 
ἡμᾶς ἐκβάλλουσιν" ov γάρ' ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξ- 
αγωγέτωσαν." ᾿Ανήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι 88 
τὰ ῥήματα ταῦτα' καὶ ἐφοβήθησαν ἀκούσαντες ὅτι “Ῥωμαῖοί 

= Matt, vill εἰσι, καὶ ἐλθόντες παρεκάλεσαν αὐτοὺς, καὶ ἐξαγαγόντες ἠρώ- 89 
των ἐξελθεῖν τῆς πόλεως. ἐξελθόντες δὲ ἐκ τῆς φυλακῆς εἰσῆλ-- 40 
θον εἰς τὴν Δυδίαν: καὶ ἰδόντες τοὺς ἀδελφοὺς, παρεκάλεσαν 


αὐτοὺς, καὶ ἐξῆλθον. 


AIOAETSANTES δὲ τὴν ᾿Αμφίπολιν καὶ ᾿Απολλωνίαν, 17 
ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν ἡ συνωγωγὴ τῶν ᾿Ιουδαίων. 
κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθε πρὸς αὐτοὺς, καὶ ἐπὶ 2 
a Psal.xxii.6; σάββατα τρία διελέγετο αὐτοῖς ἀπὸ τῶν γραφῶν, "διανούγων 8 


Fea. liii. ; 


Matt. xvi21; καὶ παρατιθέμενος, ὅτι τὸν Χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι 


Lu. xxiv. 
26, 46; 


Ά a ν ε“ er 9 e δ ᾽ a > 
ἐκ νεκρῶν, καὶ “ὅτι οὗτος ἐστιν ὁ Χριστὸς ᾿Ιησοῦς, ὃν ἐγὼ 


Joh. i. oh κατωγγέλλω ὑμῖν." ΥἹΚαί τινες ἐξ αὐτῶν ἐπείσθησαν, καὶ προσ- 4 

Σ ° ἦ ’ a ΄ “" a / 

at asi. δ. εκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ, τῶν τε σεβομένων 
ε ’ AY [οὶ ἴον “A ’ 3 > 2 
Ἑλλήνων πολὺ πλῆθος, γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. 
ζηλώσαντες δὲ οἱ ἀπειθοῦντες ᾿Ιουδαῖοι, καὶ προσλαβόμενοι 5 
τῶν ἀγοραίων τινὰς ἄνδρας πονηροὺς, καὶ ὀχλοποιήσαντες, ἐθο- 
ρύβουν τὴν Tomy ἐπιστάντες τε τῇ οἰκίᾳ ᾿Ιάσονος, ἐζήτουν 


ε xvi. 20. 


2 Ἁ 3 a 3 Ν [οὶ ΓῚ > e 4 3 δ Μ 
αὐτοὺς ἀγαγεῖν εἰς τὸν δῆμον' "μὴ εὑρόντες δὲ αὐτοὺς, ἔσυρον 6 


τὸν ᾿Ιάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες, 


a Lu. 


"Ort οἱ τὴν οἰκουμένην ἀναστατώσαντες, οὗτοι και ἐνθάδε πάρ- 


xxiii.2: o 
Joh. xix. 12, εἰσιν, δοὺς ὑποδέδεκται ᾿Ιάσων' καὶ οὗτοι πάντες ἀπέναντι 7 


35. ῥαβδούχους, the lictors. The Codex Beze 
reads, συνῆλθον of στρατηγοὶ ἐπὶ τὸ αὐτὸ eis Thy 
ἀγορὰν, καὶ ἀναμνησθέντες τὸν σεισμὸν τὸν γε- 
γονότα ἐφοβήθησαν καὶ ἀπέστειλαν rovs— 

87. Ῥωμαίους. “ Facinus est vinciri civem 
Romanun, scelus verberari.’’ Cic. in Ver. vi. 66. 
““ Porcia lex virgas ab omnium civium Romano- 
rum corpore amovit.”” Id. pro Rabir. 4. 

89. παρεκάλεσαν, comforted them. Biscoe, 
p. 324. 

40. els τὴν Λυδίαν, or, as the reading probably 
is, πρὸς τὴν Λυδίαν, to the house of Lydia. See 
Bos, Alberti, Raphel, Palairet. 

Ibid. ἐξῆλθον. S. Luke appears to have staid 
at Philippi. See xxi. 5. 

Cuap. XVII. 1. ᾿Απολλωνίαν. Stephanus 
Byzant. places Apollonia in Illyria. See Rom. 
xv. 19. 

Ibid. Θεσσαλονίκην. While 8. Paul was at 
Thessalonica, the Philippians sent him assist- 
ance, Phil. iv. 15, 16. He worked miracles 


there, 1 Thess. i. 5. and maintained himself by 
his own labour, 1 Thess. ii. 9; 2 Thess. iii. 8. 
He praises their faith and labour of love, 
1 Thess. i. δ, 8,9. Many MSS. omit ἡ before 
ouvayeryn. 
8. παρατιθέμενος. Putting one passage by the 
side of another, so as to shew the reference of 
the whole to Christ. 

4. προσεκληρώθησαν. 
number of the followers of. 

5. τῶν ἀγοραίων. Circumforanei. Demosthenes 
speaks of περίτριμμα ἀγορᾶς. De Cor. 269. 19. 
See Aul. Gell. xvii.8. These persons were pro- 
bably Gentiles: see 1 Thess. ii. 14. 

Ibid. ᾿Ιάσονος. He seems afterwards to have 
been with S. Paul at Corinth, Rom. xvi. 21. 

Ibid. ἀγαγεῖν. Probably προαγαγεῖν. 

7. ἀπέναντι. In every other place this signi- 
fies, before, in front οἱ; and so here it may 
mean, in the face of the decrees. They probably 
alluded to the Christians’ refusing to worship 


Were added to the 


Κεφ. 17.] ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 278 

τῶν δογμάτων Καίσαρος πράττουσι, βασιλέα λέγοντες ἕτερον 
8 εἶναι, ᾿Ιησοῦν." ᾿ἙΕτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολυτάρχας 
9 ἀκούοντας ταῦτα' καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ ᾿Ιάσονος 
10 καὶ τῶν λοιπῶν, ἀπέλυσαν αὐτούς. Oi δὲ ἀδελφοὶ εὐθέως διὰ 


Α. Ὁ. 46. 


τῆς νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σίλαν εἰς Βέ- 
ροιαν' οἵτινες παραγενόμενοι, εἰς τὴν συνωγωγὴν τῶν ᾿Ιουδαίων 
᾽ , Ὦ,. \ b) a 

1 ἀπήεσαν. “otro. δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, » Ess. 


xxxiv. 16; 


οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, TO καθ᾽ ἡμέ- La xvi. 29; 
12 ραν ἀνακρίνοντες τὰς γραφὰς, εἰ ἔχοι ταῦτα οὕτως. πολλοὶ μὲν 7%: τ΄ 5% 
οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν ᾿Ελληνίδων γυναικῶν τῶν 
18 εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι. ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς 
o 4 “A Ά 4 “ ig 8 
Θεσσαλονίκης ᾿Ιουδαῖοι, ὅτι καὶ ἐν τῇ Bepola κατηγγέλη ὑπὸ 
τοῦ Παύλου ὁ λόγος τοῦ Θεοῦ, ἦλθον κἀκεῖ σαλεύοντες τοὺς 
14 ὄχλους. εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ 
πορεύεσθαι ὡς ἐπὶ τὴν θάλασσαν' ὑπέμενον δὲ ὅ τε Σίλας καὶ 
15 ὁ Τιμόθεος ἐκεῖ. “Οἱ δὲ καθιστῶντες τὸν Παῦλον, ἤγωγον αὐ- « xviii. 5. 
τὸν ἕως ᾿Αθηνῶν: καὶ λαβόντες ἐντολὴν πρὸς τὸν Σίλαν καὶ 
Τιμόθεον, ἵνα ws τάχιστα ἔλθωσι πρὸς αὐτὸν, ἐξήεσαν. 
16 Ἂν δὲ ταῖς ᾿Αθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρ- 
ὠξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντι κατείδωλον οὖσαν 
17 τὴν πόλιν. διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς ᾿Ιουδαίοις 4 ver. 4. 
καὶ τοῖς σεβομένοις, καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς 
18 τοὺς παρατυγχάνοντας. τινὲς δὲ τῶν ᾿Επικουρείων καὶ τῶν 
Στωϊκῶν φιλοσόφων συνέβαλλον αὐτῷ καί τινες ἔλεγον, “Τί 
ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν ;᾽ Οἱ δὲ, ““ Ἐένων δαιμο- 
“ a \ 33 ὦ ᾿ ᾽ a \ > », 
νίων δοκεῖ καταγγελεὺς εἶναι" ὅτι τὸν ᾿Ιησοῦν καὶ τὴν ava- 
3 a ᾽ , ᾽ , , 3 fe) 3 Ν 
19 στασιν αὐτοῖς εὐηγγελίζετο. ἐπιλαβόμενοί τε αὐτοῦ, ἐπὶ τὸν 
Μ ’ Ν ’ ἐ 4 A id 
ἄρειον πάγον ἤγαγον, λέγοντες, “ “Δυνάμεθα γνῶναι, tls ἡ 
οὐ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή ; ξενίζοντα γάρ τινα 
᾽ 4 9 A 9 Ἁ e fel 4 9 aA 4 
εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν' βουλόμεθα οὖν γνῶναι, τί 


οἱ ἂν θέλοι ταῦτα εἶναι. 


the Roman deities: or perhaps Claudius had 
issued a special edict against Jewish and Chris- 
tian superstitions, when he banished the Jews 
from Rome. See xvii. 2; xix. 26. 

9. τὸ ἱκανόν. Peter of Alexandria under- 
stood this, as if Jason gave money to escape 
punishment, Relig. Sacr. vol. iii. p. 888; but 
most interpreters conceive that he gave se- 
curity. Grotius, Raphel. 

10. Βέροιαν. Bercea was fifty-one miles from 
Thessalonica. Timothy followed, ver. 14. See 
note at xxiii. 31. 

11. εὐγενέστεροι. Of a superior rank or class. 

12. εὐσχημόνων. See xiii. 50. 

13. Many MSS. read σαλεύοντες καὶ ταράσ- 
corres. 

14. ὡς ἐπὶ τὴν θάλασσαν. 
it merely means, ἐο the sea. 
ἕως and ὑπέμειναν. 


Raphel says that 
Many MSS. read 


᾿Αθηναῖοι δὲ πάντες καὶ ot ἐπιδη- 


15. Οἱ δὲ καθιστῶντες, but others conducting 
—So Arrian. Hist. Ind. xxvii. 1. καταστήσειν 
αὐτοὺς μέχρι Καρμανίας. 

Ibid. ἐντολήν. 8. Paul afterwards directed 
Timothy to go to Thessalonica, 1 Theas. iii. 2, 
which order may have been sent from Athens. 

18. σπερμολόγος would be applied literally 
to a bird picking up seed, then to a person picke 
ing up any idle report. 

Ibid. Ξένων δαιμονίων. So Socrates was ac- 
cused of introducing ἕτερα καὶ καινὰ δαιμόνια. 
Xen. Apol. Socrat. p. 555 ; Mem. i. 

Ibid. ἀνάστασιν. Some think that the Athe- 
nians took ᾿Ανάστασις for a goddess. 

19. It is disputed whether S, Paul was 
οὐλὴν ὑπὸ before the court of Areopagus, or 
whether this place was merely chosen as con- 
venient for hearing him. 


Nothing is said of a 
trial. 


274 


ITPABEIS 


(Keg. 17. 


A.D. 46. μοῦντες ἕένοι εἰς οὐδὲν Erepov εὐκαίρουν, ἢ λέγειν τὶ καὶ 


ἀκούειν καινότερον. 


Σταθεὶς δὲ ὁ Παῦλος ἐν μέσω τοῦ ᾿Αρείου πάγου, ἔφη, “"Α'ν- 22 
δρες ᾿Αθηναῖοι, κατὰ πάντα ws δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. 
διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὗρον καὶ .8 
βωμὸν ἐν ᾧ ἐπεγέγραπτο, ᾿Αγνώστῳ Θεῷ. ὃν οὖν ἀγνοοῦντες 


e vii. 48; 
et xiv. 15; 
Gen. i. 1; 


εὐσεβεῖτε, τοῦτον ἐγὼ κατωγγέλλω ὑμῖν. “ὁ Θεὸς, ὁ ποιήσας 24 
τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς κύριος 


3 Par. vi. 0; ἑγγάρχων, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, Γοὐδὰ ὑπὸ χειρῶν 25 


Psal.xxxiii.6; 
et cxxiv. 8; 
et cxlvi. 6; 


3 UA 4 , XN x AN A A 
ἀνθρώπων θεραπεύεται προσδεόμενος τινὸς, αὐτὸς διδοὺς πᾶσι 


\ A N A , 3 ’ 4 e on vd A 
Esa. xvi. 1; ζωὴν καὶ πνοὴν καὶ τὰ πάντα’ ξ ποίησό τε ἐξ ἑνὸς αἴματος πᾶν 26 


Αροο. xiv. 


ε Deut. 
xxxzii, 8. 


7. 2 , ἘΣ a \ t a a e + 

" ὄθνος ἀνθρώπων, κατοικεῖν ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς, (ὁρί- 

σας προτεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας 

4 διὰ A“ N 4 9 ww ’Ὅ > \ A 
αὐτῶν,) ζητεῖν τὸν κύριον, εἰ dpa γε ψηλαφήσειαν αὐτὸν Kai 27 


εὕροιεν, καίτουγε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 
ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καί ἐσμεν ws καί τινες τῶν 28 
καθ᾽ ὑμᾶς ποιητῶν εἰρήκασι, ‘Tod γὰρ καὶ γένος ἐσμέν. 

b Eve.xl.i8." Γένος οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν 29 
χρυσῷ ἢ ἀργύρῳ 7) λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως 


1 xiv. 16; 
Lu. xxiv. 47. 5 


k it. 24; 
et x. 42. 


3 νθ 4 y θ “ 9 Φ iT’ A Ἁ 4 ’ ” 
ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. OUS μὲν οὖν χρόνους τῆς su 
e A φ ‘ “ A 3 U 
ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τανῦν παραγγέλλει τοῖς ἀνθρώποις 
πᾶσι πανταχοῦ μετανοεῖν: "διότι ἔστησεν ἡμέραν, ἐν 7 μέλλει 31 
κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν 
παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν." 


᾿Ακούσαντες 3» 


δὲ ἀνάστασιν νεκρῶν, οἱ μὲν ἐχλεύαζον' οἱ δὲ εἶπον, “’ Axov- 
σόμεθά σον πάλιν περὶ τούτου. Καὶ οὕτως ὁ Παῦλος ἐξῆλθεν 33 


21. καινότερον. So Demosthenes, ἣ βούλεσθε 
περιΐοντες αὐτοῦ πυνθάνεσθαι κατὰ τὴν ἀγορὰν, 
“Λέγεταί τι καινόν "" Philip. i. p. 48. ἡμεῖς δὲ 
οὐδὲν ποιοῦντες ἐνθάδε καθήμεθα, μέλλοντες ἀεὶ 
καὶ ψηφιζόμενοι καὶ πυνθανόμενοι κατὰ τὴν ἀγο- 

» εἴ τι λέγεται νεώτερον. In Philip. Epist. 

Bie, 157. Most MSS. read λέγειν τὶ 4 ἀκ- 
over. 
_ 22. δεισιδαιμονεστέρους. Δεισιδαιμονία is used 
in a good sense by Josephus, Autiq. p. 708, 709. 
Philo says, μέση δεισιδαιμονίας καὶ ἀσεβείας ed- 
e¢Bea. 8. Paul perhaps meant the term in ἃ 
had sense, though he knew it to be one which 
would not give offence. Isocrates calls the 
Athenians πρὸς τὰ τῶν θεῶν εὐσεβέστατα δια- 
κειμένου. Paxegyr. p. 208. Pausanias says, 
λέλεκται δέμοι aah πρότερον, ὡς ᾿Αθηναίοις πε- 
ρισσότερόν τι ἣ τοῖς ἄλλοις εἰς τὰ θεῖά ἐστι σπου- 
δῆς. Attic. p. 42. Josephus says of the Athe- 
nians and Spartans, ὧν τοὺς μὲν ἀνδρειοτάτους 
φοὺς δὸ εὐσεβεστάτους τῶν ᾿Ελλήνων ἅπαντες 
λέγουσιν. Antiq. p. 479. 

23. εὗρον καὶ βωμόν. I observed different 
alfars, and among them one δίς. 

Ibid. ᾿Αγνώστῳ Θεῷ. Lucian mentions an 
altar at Athens with this inscription. Philopat. 
p- 997. Diogenes Laértius gives the origin of 


it. Epinien.i. 10. Philostratus also speaks of 
an altar ἀγνώστων δαιμόνων. Vit. Apol. vi. 3. 

25. ἀνθρώπων. Probably ἀνθρωπίνων. 

26. All mankind are descended from one 
stock, though different nations occupy dif- 
ferent countries, and they flourish or decay at 
different times. Some have thought that S. 
Paul meant to oppose:the notion of the Athe- 
nians being adrdéx@oves. Many MSS. read 
παντὸς προσώπου. 

27. ζητεῖν as well as κατοικεὶιν is governed 
by ἐποίησε. It was the intention of God that 
mankind should cover the whole earth, and 
that all should worship him. Many MSS. read 
ζητεῖν τὸν Θεόν. 

28. ποιητῶν. The guotation is from Aratus, 
who was a native of Cilicia, Cleanthes in his 
hymn to the Deity has—éx σοῦ γὰρ γένος ἐσμέν. 

30. ὑπεριδών. It may either mean, that God 
overlooked the times of ignorance, i. e. suffered 
them to be, without punishing at the time; or, 
that he had now pardoned the times of ignorance, 
overlooking them and blotting them from his 
memory. L. de Dieu says, spernéns, negligens. 


Krebsius, condonans, remittens. Compare iii. 
19—21. 
81. διότ. Many MSS. read καθότι. 


Κεφ. 17, 18.] 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


275 


84 ἐκ μέσου αὐτῶν. τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ, ἐπίστευσαν: _ A.D. 46. 
ἐν οἷς καὶ Διονύσιος ὁ ᾿Αρεοπαγίτης, καὶ γυνὴ ὀνόματι Δάμαρις, 


A A > A 
καὶ ἕτεροι σὺν αὐτοῖς. 


18 


META δὲ ταῦτα χωρισθεὶς ὁ Παῦλος ἐκ τῶν ᾿Αθηνῶν ἦλθεν 


2 εἰς Κόρινθον: ἱκαὶ εὑρών τινα ᾿Ιουδαῖον ὀνόματι ᾿Δκύλαν, ITov- | Rom.xvi.3; 


1 Cor. xvi.19; 


τικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς ᾿Ιταλίας, καὶ Tim. iv. 19. 
Πρίσκιλλαν γυναῖκα αὐτοῦ, διὰ τὸ διατεταχέναι Κλαύδιον χωρί- 
ζεσθαι πάντας τοὺς ᾿Ιουδαίους ἐκ τῆς “Ῥώμης, προσῆλθεν αὐὖ- 

8 τοῖς" “καὶ διὰ τὸ ὁμότεχνον εἶναι, ἔμενε παρ᾽ αὐτοῖς καὶ εἰρ- " τι. 84; 


1 σον. 4. 18; 


4 γάζετο' ἦσαν γὰρ σκηνοποιοὶ τὴν τέχνην. διελέγετο δὲ ἐν τῇ 5 σον. xi. 9; 
συνωγωγῇ κατὰ πᾶν σάββατον, ἔπειθέ τε ᾿Ιουδαίους καὶ “Ἐλ- πο 9; 


5 Anvas. 


‘Ns δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ 2 Thess itis. 


5 xvii. 14,15. 


ὁ Τιμόθεος, συνείχετο τῷ πνεύματι ὁ Παῦλος, Stapaprupopevos o xiii. 45,51; 


4 Lev.2zx.9,12; 


6 τοῖς ᾿Ιουδαίοις τὸν Χριστὸν ᾿Ιησοῦν. “ἀντιτασσομένων δὲ αὖ- 4 ἘΠῚ ἴδ. 
τῶν καὶ βλασφημούντων, ἐκτιναξάμενος τὰ ἱμάτια, εἶπε ππρὸς Esech. iii. 


18, 19; 


αὐτοὺς, “ Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν" καθαρὸς ἐγώ" Matt. x. 14 ; 
7 ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι." Καὶ μεταβὰς ἐκεῖθεν “πο a 
. ἦλθεν eis οἰκίαν τινὸς ὀνόματι ᾿Ιούστου, σεβομένου τὸν Θεὸν, 
8 οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. ῬΚρίσπος δὲ ὁ ἀρ- νὶ Cort. 14. 
χισυνάγωγος ἐπίστευσε τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ" καὶ 
πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 
94Εἶπε δὲ ὁ κύριος δι’ ὁράματος ἐν νυκτὶ τῷ Παύλῳ, “ Μὴ « ssiit. ιἱ. 
10 φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς" "διότι ἐγώ εἰμι μετὰ " Job. x. 16. 
σοῦ, καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε' διότι λαός ἐστί 


9”? 


11 μοι πολὺς ἐν τῇ πόλει ταύτῃ. 


Ἐκάθισέ τε ἐνιαυτὸν καὶ μῆνας A.D. 46-48. 


cE, διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ Θεοῦ. 
12. Γαλλίωνος δὲ ἀνθυπατεύοντος τῆς ᾿Αχαΐας, κατεπέστησαν 
ὁμοθυμαδὸν οἱ ᾿Ιουδαῖοι τῷ Παύλῳ, καὶ ἤγωγον αὐτὸν ἐπὶ τὸ 


84. ΔιονύσιοΣ. Some spurious works are 
ascribed to him, and many fabulous things told 
of him. See Eusebius, H. E. iii. 4; iv. 23. 

Cuap. XVIII. 2 Κλαύδιον. Suetonius 
mentions this decree, ‘‘Judeos impulsore 
Chresto assidue tumultuantes Roma expulit.” 
Claud. 25. 

3. σκηνοποιοί. Biscoe says, that all the Jews 
brought up their sons to some trade, p. 248. 
S. Paul had maintained himself by his own 
labour at Thessalonica, 1 Thess. ii. 9; 2 Thess. 
iii, 8. See Witsius, Meletem. Leidens. ἢ. 12. 
He was also supplied with assistance from 
Macedonia, 2 Cor. xi. 9. His trade was pro- 
bably that of making small portable shades of 
leather. 

5. κατῆλθον. Compare 1 Thess. iii. 6. Silas 
probably went to Corinth first, and Timothy, 
who had been to Thessalonica, followed after. 

Ibid. συνείχετο. 8. Paul became still more 
earnest in preaching the gospel in consequence 
of the good accounts which were brought b 
Timothy from Thessalonica, 1 Thess. i. 7 ; iii. 6. 


Many MSS. read λόγῳ for πνεύματι, and εἶναι 
after Iov8alos. 

7. It seems to have been after this opposition 
from the Jews, that he wrote his first Epistle to 
the Thessalonians. See 1 Thess. i. 7; iii. 6. 

8. Kplowos. He was baptized by 8. Paul 
himself, 1 Cor. i. 14. According to the Apo- 
stolical Constitutions he was bishop of Avgina, 

Ibid. ἐβαπτίζοντο. S. Paul himself only bap- 
tized Crispus and Caius, and the family of Ste- 
phanas, 1 Cor. i. 14, 16. 

11. He seems to have worked many miracles 
at Corinth, 2 Cor. xii. 12. It was during this 
pores that he wrote his second Epistle to the 

essalonians. 

12, Γαλλίωνος. This Gallio was poe the 
elder brother of Seneca. He was banished ΝΥ 
Tiberius, A.D. 82, but afterwards 
Tacit. Ann. vi. 8. His servility to Nero is men 
tioned, 4b. xv. 73: he was put to death. Seneca 
gives a high character of him. Nat. Quest. iv. 
pref. 


τὸ 


Α. D. 48. 


ΠΡΑΞΈΕΙΣ 


276 [Κεφ. 18. 


βῆμα, λέγοντες, ““Οτι παρὰ τὸν νόμον οὗτος ἀναπείθει τοὺς 13 
ἀνθρώπους σέβεσθαι τὸν Θεόν. Μέλλοντος δὲ τοῦ Παύλου 14 
ἀνοίγειν τὸ στόμα, εἶπεν ὁ Γαλλίων πρὸς τοὺς ᾿Ιουδαίους, “ Εἰ 
μὲν οὖν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρὸν, ὦ ᾿Ιουδαῖοι, κατὰ 
“λόγον ἂν ἠνεσχόμην ὑμῶν" εἰ δὲ ζήτημά ἐστι περὶ λόγου καὶ 15 
ὀνομάτων καὶ νόμου τοῦ καθ᾿ ὑμᾶς, ὄψεσθε αὐτοί' κριτὴς γὰρ 
ἀγὼ τούτων οὐ βούλομαι εἶναι. Καὶ ἀπήλασεν αὐτοὺς ἀπὸ 16 


. τοῦ βήματος. 5ἐπιλαβόμενοι δὲ πάντες οἱ “Ελληνες Σωσθένην 17 


τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος" καὶ οὐδὸν 


Ὁ AE Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς, τοῖς ἀδελφοῖς 18 
ἀποταξάμενος, ἐξέπλει εἰς τὴν Σ υρίαν, καὶ σὺν αὐτῷ Πρίσ- 


9 1 Cor, i. 1 

τούτων τῷ Γαλλίωνι ἔμελεν. 
t xxi. ser i. 
Naum. vi 


κίλλα καὶ ᾿Ακύλας, ἐκειράμενος τὴν κεφαλὴν ἐν Κεγχρεαῖς" 
Sele γὰρ εὐχήν. κατήντησε δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν 19 
αὐτοῦ: αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν, διελέχθη τοῖς 
᾿Ιουδαίοις. ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι 20 
παρ᾽ αὐτοῖς, οὐκ ἐπένευσεν: ἀλλ᾽ ἀπετάξατο αὐτοῖς, εἰπὼν, 21 


Act με πάντως τὴν ἑορτὴν τὴν ἐρχομένην “ποιῆσαι εἰς 'Ιεροσό- 
5 1Cor.iv.19; λυμα πάλιν δὲ ἀνακάμψω πρὸς ὑμᾶς, "τοῦ Θεοῦ θέλοντος. 


Jac. iv. 15 


Heb. vi. 3. Kal ἀνήχθη ἀπὸ τῆς ᾿Εφέσου' καὶ κατελθὼν εἰς Καισάρειαν, 22 
ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν, κατέβη εἰς ᾿Αντιό- 
χείαν. καὶ ποιήσας χρόνον τινὰ, ἐξῆλθε, διερχόμενος καθεξῆς 23 
τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, ἐπιστηρίζων πάντας τοὺς 


μαθητάς. 


κ« 1Cor. i. 12. 


*"Tovdaios δέ τις ᾿4΄᾿ π᾿ολλὼς ὀνόματι, ᾿Αλεξανδρεὺς τῷ γένει, 24 


ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὧν ἐν ταῖς γρα- 


y xix. 3. 


fais. Youros ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ 25 


πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ κυρίου, 


» , ’ \ 4 ’ a 
ἐπιστάμενος μόνον τὸ βάπτισμα ᾿Ιωάννου' 


ouros τε ἤρξατο 26 


παρρησιάζεσθαι ἐν τῇ συνωγωγῇ. ἀκούσαντες δὲ αὐτοῦ ᾿Ακύ- 


. 14, κατὰ λόγον ἂν ἠνεσχόμην ὑμῶν, rationi 
consentancum esset, ut vos ferrem. L. de Dieu. 
15. Many MSS. read ζητήματ 
. Ibid, ὄψεσθε abrof. The jena had been al- 
lowed by several] decrees to govern themselves 
after their own laws in matters of religion. 
Joseph. Antig. xiv. 10, 2, 23; xvi. 2, 3; xix. 5, 
2, 8. Many MSS. omit ᾿γὰρ ‘after κριτής. 
_ 17. Σωσθένην. Some have thought that So- 
sthenes was now the enemy of S. Paul, and 
beaten by the unbelieving Greeks for troubling 
the proconsul. Beza, Grotius. Others, that he 
was already converted, and beaten at the insti- 
1 ation of the Jews. Basnage. See 1 Cor. i. 1. 
. 18. Keyxpeais. 5. Paul appears to have 
founded a church here. Rom. xvi. 1. 
, Ibid. εἶχε γὰρ εὐχήν. This might apply to 
8. Paul or Aquila. It is referred to Aquila by 
Chrysostom, Grotius, Alberti: to S. Paul by 
Jerom, Augustin, Theophylact, Benson, Lard- 


ner, Whitby, Le Clerc, Basnage. The head was 
shaved at the end of the vow: see xxi. 24 


19. κατήντησε. Probably κατήντησαν. 
21. Many MSS. read ἀποταξάμενος αὐτοῖς 
καὶ εἰπών. 


Ibid. ἑορτήν, probably Pentecost, which fell 
this year on the sixth of June. 

22. ἀνήχθη and κατελθὼν imply that he went 
by sea. 

Ibid. ἀναβάς, having gone up to Jerusalem, as 
in Matt. xx. 17; John ii. 18. 

25. xatnxnudévos. He had heard of the way 
in which the Lord wishes men to walk. John the 
eo proclaimed the coming of the Messiah, 

exhorted men to repent. Apollos had 
learnt these two points of doctrine, and preached 
them to others; but he did not as yet know that 
Jesus was the Messiah. See xix. 4. Many MSS. 
read περὶ τοῦ ᾿Ιησοῦ. 

26. Aquila and Priscilla were at Ephesus, 


Κεφ. 18, 19.] ΤΩΝ AMOSTOANN. 


277 


λας καὶ Πρίσκιλλα, προσελάβοντο αὐτὸν, καὶ ἀκριβέστερον ᾿ A.D. 48. 
᾽ A Bol ‘ A a e 50 ΠῚ Ul b aA eos 
27 αὐτῷ ἐξέθεντο τὴν τοῦ Θεοῦ ὁδόν. "βουλομένου δὲ αὐτοῦ διελ- + 1 Cor. iii.6. 


θεῖν εἰς τὴν ᾿Αχαΐαν, προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς 
μαθηταῖς ἀποδέξασθαι αὐτόν: ὃς παρωγενόμενος συνεβάλετο᾽ 
48 πολὺ τοῖς πεπιστευκόσι διὰ τῆς χάριτος εὐτόνως γὰρ τοῖς 


᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ, ἐπιδεικνὺς διὰ τῶν γραφῶν, 


εἶναι τὸν Χριστὸν ᾿Ιησοῦν. 


19 


*"ETENETO δὲ ἐν τῷ τὸν ᾿Απολλὼ εἶναι ἐν Κορίνθῳ, " xvii. 24: 
Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς "Ε φεσον' καὶ 


1 Oor. i. 13. 


2 εὑρών τινας μαθητὰς, " εἶπε πρὸς αὐτοὺς, “ Ei πνεῦμα ἅγιον » x. 44, &e.; 
ἐλάβετε πιστεύσαντες ;” Oi δὲ εἶπον πρὸς αὐτὸν, “ARN οὐδὲ ἢ 3.. 
ὃ εἰ πνεῦμα ἅγιόν ἐστιν, ἠκούσαμεν." Εἶπέ τε πρὸς αὐτοὺς, 
“ Εἰς τί οὖν ἐβαπτίσθητε ;᾽ Οἱ δὲ εἶπον, “ Εἰς τὸ ᾿Ιωάννου 
4 θαπτισμα." “Εἶπε δὲ Παῦλος, ““᾿Ιωάννὴης μὲν ἐβάπτισε βώπ- «1.5: 


οἱ xi. 16; 


‘ a A , > ἃ > ’ 3 3 ἃ 
τισμα μετανοίας, τῷ λαῷ λέγων, εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν Matt. iii 11; 
’ ᾽ \ \ 5} a 399 »? s Mar. i. 4,8; 

δ va πιστεύσωσι, τουτέστιν εἰς Tov Χριστὸν Inco.” Axo 


V= Lu. iti 16; 


6 σαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ. “ καὶ 1% i. 36. 


ἀ ii. 4; 


ἐπιθέντος αὐτοῖς τοῦ Παύλου τὰς χεῖρας, ἦλθε τὸ πνεῦμα τὸ et vi. 6; 
t viii. 17; 
7 ἅγιον ἐπ᾽ αὐτοὺς, ἐλάλουν τε γλώσσαις καὶ προεφήτενον. ἦσαν o x. . 


8 δὲ οἱ πάντες ἄνδρες ὡσεὶ δεκαδύο. 


et x. 46; 
Εἰσελθὼν δὲ εἰς τὴν συν- “τ 15 


αγωγὴν ἐπαρρησιάξετο, ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων 
9 τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ. “᾿ς δέ τινες ἐσκληρύνοντο κ Ὁ. 49... 
ΞΘΕΙ iy ὴν ὁδὸν eva ) 40 4 3 Tim.i.15. 

καὶ ἠπείθουν, κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, 

ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισε τοὺς μαθητὰς, καθ᾽ ἡμέραν Sta- 


10 λογόμενος ἐν τῇ σχολῇ Τυραννου τινός. 


Τοῦτο δὲ ἐγένετο ἐπὶ A.D. 49-51. 


ἔτη δύο, ὥστε TravTas τοὺς κατοικοῦντας τὴν ᾿Ασίαν ἀκούσαι 
τὸν λόγον τοῦ κυρίου ᾿ΪΙησοῦ, ᾿Ιουδαίους. τε καὶ “Ελληνας. 
11 Δυνάμεις τε οὐ τὰς τυχούσας ἐποίει ὁ Θεὸς διὰ τῶν χειρῶν “"ἷν- 3: 


Mar. xvi. 20. 


12 Παύλου, ξὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἐπιφέρεσθαι ἀπὸ τοῦ ε v. 15. 


A.D. 52, when 8. Paul wrote to the Corinthians, 
1 Cor. xvi. 19. They were at Rome A.D. 53, 
when he wrote to the Rorhans, Rom. xvi. 8. 
having probably left Ephesus on account of the 
tumult, ib.: but they were again at Ephesus 
A.D. 64 or 66, when S. Paul wrote his second 
Epistle to Timothy, 2 Tim. iv. 19. Theophylact 
says that they were martyred under Nero, ad 
Rom. xvi. 4. 

26. ἀκριβέστερον They explained to Apol- 
los, that the Messiah, whom he expected, was 
already come, εἶναι τὸν Χριστὸν ᾿Ιησοῦν, as in 
ver. 28. 

27. ἀδελφοί. Aquila and Priscilla, and per- 
haps a few others: see xix. 1: but there does 
not seem yet to have been a church at Ephesus. 

Crap. XIX. 1. τὰ ἀνωτερικὰ μέρη. Phrygia 
and Galatia, xviii. 23. It meant the inland 
parts, as opposed to the sea-couast. 

Ibid. τινὰς μαθητάς. They had probably 
come with Apollos: see xviii. 25. 

2. S. Paul meant to ask, whether they had 


received any χάρισμα, or miraculous effusion 
of the Holy Ghost, and they answered that 
they had not heard of any such effect. Grotius. 
Compare John vii. 89. They had perhaps been 
converted by Aquila, who had not power to im- 
part these miraculous gifts. See Rom.i. 11. © 

4. Most MSS. omit Χριστόν. 

δ. ᾿Ακούσαντες. Some make this ἃ continua- 
tion of 8. Paul’s speech. Beza, Cocceius. It 
is opposed by G. J. Vossius and Grotius. 

10. ἔτη δύο, beside the three months men- 
tioned in ver. 8: but in xx. 31, he speaks of 
τριετίαν. I should conjecture, that he passed 
two years and three months in Ephesus and the 
immediate neighbourhood, and during the nine 
other months he took a voyage to Crete, touch- 
ing at Corinth in his way. It was probably in 
this interval, that some of the events happened, 
which are mentioned in 2 Cor. xi. 28—26. | 
Many MSS. omit "Inooi after κυρίου. 

12. ἐπιφέρεσθαι. Probably ἀποφέρεσθαι. 


278 


IIPABEI2 


[Κεφ, 19. 


A.D. 49-51. χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια, καὶ ἀπαλλάσσεσθαι an’ 
αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐξέρχεσθαι ἀπ᾽ 
αὐτῶν. ᾿Επεχείρησαν δέ τινες ἀπὸ τῶν περιερχομένων ᾽ου- 13 
-Saiwy ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ 
πονηρὰ τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ, λέγοντες, ““᾿ Ορκίζομεν ὑμᾶς 
τὸν ᾿Ιησοῦν, ὃν ὁ Παῦλος κηρύσσει." ἮΗ σαν δέ τινες υἱοὶ 14 
Σ κεῦα ᾿Ιουδαίου ἀρχιερέως ἑπτὰ οἱ τοῦτο ποιοῦντες. ἀποκριθὲν 15 
δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπε, “ Τὸν ᾿Ιησοῦν γινώσκω, καὶ τὸν 
Παῦλον ἐπίσταμαι' ὑμεῖς δὲ τίνες ἐστέ ;᾽ Καὶ ἐφαλλόμενος 16 
ἐπ᾽ αὐτοὺς ὁ ἄνθρωπος, ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν, καὶ 
κατακυριεύσας αὐτῶν, ἴσχυσε κατ᾽ αὐτῶν, ὥστε γυμνοὺς καὶ 
τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνον. τοῦτο δὲ 11 
ἐγένετο γνωστὸν πᾶσιν ᾿Ιουδαίοις τε καὶ “Ελλησι τοῖς κατοι- 
κοῦσι τὴν ἼἜφεσον, καὶ ἐπέπεσε φόβος ἐπὶ πάντας αὐτοὺς, καὶ 

» Matt.ii.6. ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ. "Πολλοί τε τῶν 18 
πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες 
τὰς πράξεις αὐτῶν. ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων, 19 
συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων καὶ 
συνεψήφισαν τὰς τιμὰς αὐτῶν, καὶ εὗρον ἀργυρίου μυριάδας 


ivi; πέντε. 'οὕτω κατὰ κράτος 6 λόγος τοῦ κυρίου ηὔξανε καὶ 20 
ὑπο τς τ pa eae 
Ban. iv. 11. ἔσχνεν. 

Α.Ὁ. 8. ΓῺΣ δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι, 21 
som αν. διελθὼν τὴν Μακεδονίαν καὶ ᾿Αχαΐαν, πορεύεσθαι εἰς ‘Iepov- 

σαλὴμ, εἰπὼν, ““Οτι μετὰ τὸ γενέσθαί με ἐκεῖ, δεῖ με καὶ 

1Rom. ἀΡἫώμην ἰδεῖν." ᾿'᾿Αποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν 22 
xvi. 28 ; 


3Tim,iv.20. διακονούντων αὐτῷ, Τιμόθεον καὶ “Epactov, αὐτὸς ἐπέσχε χρό- 
> 42 ’ > lA A XN \ a 
= 2Cor.i.8, Voy εἰς τὴν ᾿Ασίαν. τι᾿ Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον 28 


5 xvi. 16. 


τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. " Δημήτριος γάρ τις ὀνό- 24 


ματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς ᾿Αρτέμιδος, παρεί- 


χετο τοῖς τεχνίταις ἐργασίαν οὐκ ὀλίγην' 


obs συναθροίσας, 26 


καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας, εἶπεν, “”Avopes, ἐπίστασθε 


12. σονδάρια and σιμικίνθια are both Latin 
words. Sudarium signified properly linteum quo 
sudor detergitur, and then any cloth: see Luke 
xix. 20; John xi. 44; xx. 7. Semicinctium 
answers exactly to our word apron. 

18. τινὲς ἀπό. Probably τινὲς καί. 

Ibid. ἐξορκιστῶν. For these exorcists see 
Josephus, Antig. viii. 2,5; Luke xi. 19. 

14. ἀρχιερέως. There was no high priest, 
properly so called, of the name of Sceva. He 
may have been one of the heads of the twenty- 
four courses, and the chief of the priests then 
living at Ephesus. 

16. καὶ κατακυριεύσας αὐτῶν. 
read κατακυριεύσας ἀμφοτέρων. 

19. περίεργος signified properly preter rem 
curlosus: then in rebus humane menti imperviis 
male curiosus. Horace uses curiosus so in Eped. 
xviii. 25. The Ephesian letters, or characters, 


Most MSS. 


were celebrated in magic. 

Ibid. ἀργυρίον. About 16142 if we under- 
stand Roman denarii: or 6260). if we take it 
to mean the Jewish siclus. 

21. ἔθετο πορεύεσθαι. So Elian ἔθηκα ἐρεῖν, 
statui dicere. Hist, Animal. ii. 11. Compare 
with this verse 1 Cor. xvi. 4, 5. 

22. χρόνον. He meant to stay till Pentecost, 
which fell this year on the 24th of May, 1 Cor. 
xvi. 8. 

28. τῆς ὁδοῦ. See ix. 2; xxii. 4; xxiv. 14. 

24. ναούς. The vabs meant properly a shrine 
inclosing a statue. See Herodot. ii. 68. Hence 
it came to signify a small portable shrine. 

24, 25. The ἀργυροκόπος was the silversmith, 
who received orders for these shrines: he em- 
ei factors or tradesmen, τεχνίτας, whose 
abourers or épydra: made the shrines. 


Keg. 19.] 


ΤΩΝ ATMOZTOANN. 


279 


26 ὅτε ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῶν ἐστι" Kai θεωρεῖτε Ap. 52. 
. 2 , ef ᾽ , ’ 3 \ 4 Os Fee, ae 
καὶ ἀκούετε ὅτι οὐ μόνον ᾿Εφέσου, ἀλλὰ σχεδὸν πάσης τῆς © Venlcxvd; 


᾿Ασίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, 


Jer. x. 8. 


97 λέγων Gre οὐκ εἰσὶ θεοὶ οἱ διὰ χειρῶν γινόμενοι. ov μόνον δὲ 
τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ 
τὸ τῆς μεγάλης θεᾶς ᾿Αρτέμιδος ἱερὸν εἰς οὐδὲν λογισθῆναι, 
μέλλειν δὲ καὶ καθαιρεῖσθαι τὴν μεγαλειότητα αὐτῆς, ἣν ὅλη ἡ 

98 ᾿Ασία καὶ ἡ οἰκουμένη σέβεται.᾽ ᾿Ακούσαντες δὲ καὶ γενόμενοι 
πλήρεις θυμοῦ, ἔκραζον λέγοντες, “ Μεγάλη ἡ “Aptrews ᾽Εφε- 


29 σίων."" 


Ῥ Καὶ ἐπλήσθη ἡ πόλις ὅλη συγχύσεως: ὥρμησάν τε ν κκ. 4: 


οἱ xxvii. 2; 


ὁμοθυμαδὸν εἰς τὸ θέατρον, συναρπάσαντες Γάϊον καὶ ᾿Αρίστ- oo). ἵν. 10. 
3) apyov Μακεδόνας, συνεκδήμους τοῦ Παύλου. τοῦ δὲ Παύλου 
βουλομένου εἰσελθεῖν εἰς τὸν δῆμον, οὐκ εἴων αὐτὸν οἱ μαθηταί. 
81 τινὲς δὲ καὶ τῶν ᾿Ασιαρχῶν ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς 
32 αὐτὸν, παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. ἄλλοι μὲν 
οὖν ἄλλό τι ἔκραζον: ἣν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ ot 
33 πλείους οὐκ ἤδεισαν, τίνος ἕνεκεν συνεληλύθεισαν. ἐκ δὲ τοῦ 
ὄχλου προεβίβασαν ᾿Αλέξανδρον, προβαλόντων αὐτὸν τῶν ‘Iov- 


δαίων' ὁ 


δὲ ᾿Αλέξανδρος «“κατασείσας τὴν χεῖρα, ἤθελεν ἀπό- « xii. 11; 


et xiii. 16; 


34 λογεῖσθαι τῷ δήμῳ. ἐπιγνόντων δὲ ὅτι ᾿Ιουδαῖός ἐστι, φωνὴ. οἱ xxi. 40. 
ἐγένετο μία ἐκ πάντων, ὡς ἐπὶ ὥρας δύο κραζόντων, “ Μεγάλη 


88 ἡ “Apres ᾿Εφεσίων.᾽" 


Καταστείλας δὲ ὁ γραμματεὺς τὸν 


ὄχλον, φησὶν, “Ανδρες ᾿Εφέσιοι, τίς γάρ ἐστιν ἄνθρωπος, ὃς 
b ’ A) ’ “ LU 9 a“ VA 
ov γινώσκει τὴν ᾿Εφεσίων πόλιν vewxopov οὖσαν τῆς μεγάλης 
86 θεᾶς ᾿Αρτέμιδος καὶ τοῦ Διοπετοῦς ; ἀναντιρρήτων οὖν ὄντων 
τούτων, δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν, καὶ μηδὲν 
37 προπετὲς πράττειν. ἠγάγετε γὰρ τοὺς ἄνδρας τούτους, οὔτε 
88 ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὰν ὑμῶν. εἰ μὲν οὖν 
Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται πρός τινα λόγον ἔχουσιν, 
> ’ὔ Δ Ἁ 3 ’ 3 [4 3 , 
ἀγόραιοι ἄγονται, καὶ ἀνθύπατοι εἰσίν: ἐγκαλείτωσαν ἀλλή- 


28. Μεγάλη. So Aristides speaks of the 
people of Smyrna crying out, Great is Esculapins, 
Serm. Sacr. ii. Ὁ. 520. 

29. ᾿Αρίσταρχον, a native of Thessalonica, 
XX. 4; xxvii. 2; cuvexdhyous, who had left their 
own country together with Paul. 

Ibid. Philostratus speaks of the Ephesians 
being on the point of stoning the governor, τὸν 
ἄρχοντα, because the baths were not heated. 
Vit. Apol. i. 16, and of Apollonius convening 
all the population in the theatre, iv. 10. 

81. ᾿Ασιαρχῶν. There were thirteen Asiarchs 
of the thirteen confederate cities of Asia Minor: 
but they had little else to do than to preside 
"μὰ the games at Ephesus. See Biscoe, p. 
277. 

33. προεβίβασαν. Many MSS. read συνεβί- 
Bacay. 

34. The reading seems to be ἐπιγνόντες, the 
nominative absolute. 

35. γραμματεύς. Apollonius wrote, ᾿Εφεσίων 


γραμματεῦσι, Epist. xxxii. See Biscoe, p. 279. 

Ibid. vewxdpov. This signified properly a 
person who swept the temple, then the edituus, 
who took care of the temple: and, lastly, it was’ 
applied to cities which were the votaries of some 
particular deity. See Rubenius De Urbibus Neo- 
coris. Θεᾶς is perhaps an interpolation. 

Ibid. Acowerots. Which fell from heaven. The 
statue is mentioned by Pliny, H. N.xvi.79. It 
was of Diana. | 

38. ἀγόραιο. That the word should be ac- 
cented thus, and not ἀγοραῖοι, is said by Casau- 
bon, Salmasius, Raphel, Krebsius. See also 
Wolfius, and Suicer. inv. We are probably to 
understand ἡμέραι, days for trying causes. 

Ibid. ἀνθύπατοι. Though this is in the plural, 
he probably only meant to say, that such causes’ 
are always decided by the proconsnis. There 
was only one proconsul at Ephesus, and the 
Syriac version uses the singular. 


280 


ΠΡΑΞΕΙΣ 


[Κεφ. 19, 20. 


Α.Ὁ. 82. Dots. εἰ δέ TL περὶ ἑτέρων ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ 89 
ἐπιλυθήσεται. καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ 40 
τῆς σήμερον, μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ δυνησόμεθα 


ἀποδοῦναι λόγον τῆς συστροφῆς ταύτης.᾽ 


ἀπέλυσε τὴν ἐκκλησίαν. 
τ 1 Tim. i. 8. 


Kai ταῦτα εἰπὼν, 41 


ΜΕΤΑ δὲ τὸ παύσασθαι τὸν θόρυβον, προσκαλεσάμενος ὁ 20 


Παῦλος τοὺς μαθητὰς, καὶ ἀσπασάμενος, ἐξῆλθε πορευθῆναι 
εἰς τὴν Μακεδονίαν. διελθὼν δὲ τὰ μέρη ἐκεῖνα, καὶ παρα- 2 
A.D.53. καλέσας αὐτοὺς λόγῳ πολλῷ, ἦλθεν εἰς τὴν ᾿Ελλάδα' ποιήσας 3 
τε μῆνας τρεῖς, γενομένης αὐτῷ ἐπιβουλῆς ὑπὸ τῶν ᾿Ιουδαίων, 
μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν, ἐγένετο γνώμη τοῦ ὑπο- 


8 xvi. 1; 

et xix. 29; 
et xxi. 29; 
et xxvii. 2; 


στρέφειν διὰ Μακεδονίας. "συνείπετο δὲ αὐτῷ ἄχρι τῆς ᾿Ασίας 4 
Σώπατρος Βεροιαῖος: Θεσσαλονικέων δὲ ᾿Αρίσταρχος καὶ Σε- 


Goh iv.7,10; Κοῦνδος, καὶ Γάϊος Δερβαῖος καὶ Τιμόθεος, ᾿Ασιανοὶ δὲ Τυχικὸς 


Eph. vi. 31; 
2 Tim. iv. 
12, 20; 

Tit. iii. 12. 


καὶ Tpodipos, οὗτοι προελθόντες ἔμενον ἡμᾶς ἐν Τρωάδι' ἡμεῖς 5 
δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων, 
καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρωάδα ἄχρις ἡμερῶν πέντε, 


6 


vii. 43,46. οὗ διετρίψαμεν ἡμέρας ἑπτά. "Ἐν δὲ τῇ μιᾷ τῶν σαββάτων, 7 


1 Cor. x. 16; 
et xi. 20. 


συνηγμένων τῶν μαθητῶν τοῦ κλάσαι ἄρτον, ὃ Παῦλος δι- 


ἐλέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέ τε τὸν 
λόγον μέχρι μεσονυκτίου. ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ 8 
ὑπερῴῳ οὗ ἦσαν συνηγμένοι. καθήμενος δέ τις νεανίας ὀνόματι 9 
Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ, διαλεγο- 


μένον τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου, ἔπε- 


«1 Reg. 
xvii. 21; 


σεν ἀπὸ TOU τριστέγου κάτω, καὶ ἤρθη νεκρός. " καταβὰς δὲ ὁ 10 


4 Reg. iv. 84. Παῦλος ἐπέπεσεν αὐτῷ, καὶ συμπεριλαθὼν εἶπε, “ Μὴ θορυ- 


Cuap. XX. 1. προσκαλεσάμενος. Many 
MSS. read μεταπεμψάμεκμος, and παρακαλέσας 
before ἀσπασάμενος. 


2. τὰ μέρη ἐκεῖνα. He was at Troas, 2 Cor. 
ii. 12, 18, and Titus met him in Macedonia, vii. 
6. He probably wrote the first Epistle to 
Timothy from Troas, and the second to the 
Corinthians from Macedonia. He passed some 
months in the north of Greece, and went to the 
confines of Illyria, Rom. xv. 19. 

Ibid. ‘EAAd3a. Hellas is here opposed to 
Macedonia, as in Arrian, ἣ Ἑλλήνων μὸν ἀφέξῃ, 
Μακεδόσι δὲ προσθήσεις τήνδε τὴν ἀτιμίαν ; 
Exped. Alex. iv. 11, 14; and Q. Curtius, ‘* Nec 
Macedonum hec erat culpa, sed Grecorum.”’ 
viii. 5. 7. 

3. ποιήσας, the nominative absolute for ποιή- 
cayri. So Arrian, καὶ ἰδών τε ταπεινῶς διακει- 
μένους, καὶ ἀκούσας σὺν οἰμωγῇ τῶν πολλῶν 
βοώντων, καὶ αὐτῷ προχεῖται δάκρυα. Exped. 
Alex. vii. 11, 8. 

Ibid. μῆνας tpeis. He wintered at Corinth, 
and there wrote his Epistle to the Romans. 

4. ovvelxero, This seems to refer only to 
Sopater; for the rest did not literally accom- 
pany 8. Paul till after he had come to Troas, 
nor did they all go only as far as Asia : Trophi- 


mus certainly accompanied him to Jerusalem, 
xxi. 29, as did Aristarchus, xxvii. 2. 

Ibid. Σώπατρος, probably the same person as 
Sosipater, who was a relation of S. Paul, and 
with him at Corinth, Rom. xvi. 21. Many 
MSS. read Σώπατρος Πύρρου. 

Ibid. Θεσσαλονικέων. Jason is mentioned in 
Rom. xvi. 21. together with Sosipater, and he 
was probably the Jason of Thessalonica, Acts 
xvii. 5. If so, he either staid at Corinth, or 
accompanied S. Paul as far as Thessalonica. 
Sce note at 2 Cor. viii. 19. 

Ibid. Γάϊος. Caius a Macedonian is men- 
tioned xix. 29, which has led some persons to 
read AepBaios δὲ Τιμόθεος. 

Ibid. Τρόφιμος was an Ephesian, xxi. 29. 

δ. ἡμᾶς. S. Luke here resumes the first 
person plural, which he had not used since xvi. 
17. It is probable therefore that he had staid 
all this time at Philippi. 

6. ἀζύμων. Easter this year fell on the 23rd 
of March. 

7. Many MSS. read σινηγμένων ἡμῶν κλάσα.. 

8. ἦσαν συνηγμένοι. Probably ἦμεν συν. 

9. καταφερόμενο:---κατενεχθείς. The former 
implies the progress of his drowsiness, the latter 
his being completely overcome by it. 


Κεφ. 20.} 


ΤΩΝ AIOZTOANN. 
11 βεῖσθε' ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστιν.᾽ 


281 


᾿Αναβὰς δὲ καὶ A.D. 53. 


κλάσας ἄρτον καὶ γευσάμενος, ἐφ᾽ ἱκανόν τε ὁμιλήσας ἄχρις 
12 αὐγῆς, οὕτως ἐξῆλθεν. ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρ- 
18 ἐκλήθησαν οὐ μετρίως. Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον, 
ἀνήχθημεν εἰς τὴν ἤάσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν 
Παῦλον: οὕτω γὰρ ἣν διατετωγμένος, μέλλων αὐτὸς πεζεύειν. 
14 ὡς δὲ συνέβαλεν ἡμῖν εἰς τὴν ἔάσσον, ἀναλαβόντες αὐτὸν 
16 ἤλθομεν εἰς Μιτυλήνην: κἀκεῖθεν ἀποπλεύσαντες, τῇ ἐπιούσῃ 
κατηντήσαμεν ἀντικρὺ Χίου. τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς 
Σάμον" καὶ μείναντες ἐν Τρωγυλλίῳ, τῇ ἐχομένῃ ἤλθομεν εἰς 


16 Μίλητον. "ἔκρινε γὰρ ὁ Παῦλος παραπλεῦσαι τὴν "Ἔφεσον, 


3 xxi. 13. 


ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ' ἔσπευδε 
γὰρ, εἰ δυνατὸν ἦν αὐτῷ, τὴν ἡμέραν τῆς Πεντηκοστῆς γενέσθαι 


εἰς “Ιεροσόλυμα. 


17 ᾿Απὸ δὲ τῆς Μιλήτου πέμψας εἰς "Ἔφεσον, μετεκαλέσατο 
18 τοὺς πρεσβυτέρους τῆς ἐκκλησίας. Yas δὲ παρεγένοντο πρὸς Υ κἰκ. 10. 
αὐτὸν, εἶπεν αὐτοῖς, “Ὑμεῖς ἐπίστασθε, ἀπὸ πρώτης ἡμέρας 
ἀφ᾽ ἧς ἐπέβην εἰς τὴν ᾿Ασίαν, πῶς μεθ᾽ ὑμῶν τὸν πάντα χρόνον 
19 ἐγενόμην, δουλεύων τῷ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ" 
πολλῶν δακρύων καὶ πειρασμῶν, τῶν συμβάντων μοι ἐν ταῖς 
20 ἐπιβουλαῖς τῶν ᾿Ιουδαίων' ὡς οὐδὲν ὑπεστειλάμην τῶν. συμφε- 
ρόντων, τοῦ μὴ ἀνωγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ 
21 κατ᾽ οἴκους, "διαμαρτυρόμενος ᾿]Ιουδαίοις τε καὶ "Ελλησι τὴν εἰς * Mar. i.15; 


τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν Κύριον ἡμῶν ᾿]η- 


Lu. xxiv. 47. 


22 σοῦν Χριστόν. καὶ viv ἰδοὺ, ἐγὼ δεδεμένος τῷ πνεύματι πο- 
ρεύομαι εἰς ‘Iepovoadyp, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ 
28 εἰδὼς, "πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται " καὶ. 4, 11. 
31 λέγον, "Ore δεσμά με καὶ θλίψεις μένουσιν. GAR’ οὐδενὸς λό- > xxi. 18. 
γον ποιοῦμαι, οὐδὲ ἔχω τὴν ψνχήν μου τιμίαν ἐμαυτῷ, ὡς τελει- 
ὥσαι τὸν δρόμον μου μετὰ χαρᾶς, "καὶ τὴν διακονίαν ἣν ἔλα- « Gal. i. 1; 


βον παρὰ τοῦ Κυρίου ᾿Ιησοῦ, διαμαρτύρασθαι τὸ εὐωγγέλιον τῆς 


a_ Tit. i. 8. 


95 χάριτος τοῦ Θεοῦ. καὶ viv ἰδοὺ, ὀγὼ οἶδα, ὅτε οὐκέτι ὄψεσθε τὸ 
πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασι- 
26 λείαν τοῦ Θεοῦ. διὸ μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ, ὅτι 


11, οὕτω:. See Raphel ad J. 

16. ἔκρινε. Most MSS. read κεκρίκει. 

Ibid. Πεντηκοστῆς. It fell this year on the 
13th of May. 

17. πρεσβυτέρους. In ver. 28, they are called 
ἐπίσκοποι. It appears also from 1 Tim. iii. 1. 
that there were then ἐπίσκοποι at Ephesus, and 
that Timothy had power to ordain them, v. 22. 
Perhaps the distinction did not yet exist: all 
πρεσβύτεροι were literally and by their office 
ἐπίσκοποι, and of these there were many at 
Ephesus: but Timothy was the bishop, in the 
modern sense of the term, having authority over 
the presbyters, 

19. πολλῶν is perhaps an interpolation. 


20. δημοσίᾳ καὶ κατ᾽ οἴκους, in the place 
where the delegates from the different congre- 
gations met, and in the houses where these dif- 
ferent congregations were held. See Mosheim 
De Rebus ante Const, Cent. i. 87. 

22. δεδεμένος τῷ πνεύματι. Spiritu munitus, 
firmatus, et quasi circumligatus. Alberti. Palairet 
points it καὶ νῦν ὀγὼ δεδεμένος, τῷ πνεύματι 
πορεύομαι. But see ver. 28 ; xxi. 4. 

25. This seems to imply that S. Paul never 
visited Ephesus after this time : unless he meant 
that all of them would not see him again; and 
there was at least an interval of four years be- 
fore he could have been at Ephesus. See ver. 
38. Τοῦ Θεοῦ is perhaps an interyoleion. 


282 


ITPABEIS 


[Κεφ. 20, 21. 


a.p.33. καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων: ‘ov yap ὑπεστειλάμην 27 


— 





ἃ Lu. vii. 30; τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βουλὴν τοῦ Θεοῦ. “ προσ- 28 


Eph. i. 11. 


4 e a ‘ N A 3 ec a Ν A 
e 1 Pet. v.2; ἔχετε οὖν ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς TO πνεῦμα 


1Τιπι. iii.1,2 
οἱ iv. 16; 


. , @ Μ) 9 Ul ’ A 3 ἰφὶ “Ὁ 
; τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν ἐκκλησίαν τοῦ Θεοῦ, 


Philipp 1.1; ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος. “ἐγὼ γὰρ olda τοῦτο, 29 


Eph. i 7; 
Col. i. 14; 
1 Pet. i. 19; 
Αροο. v. 9. 


ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς, 
μὴ φειδόμενοι τοῦ ποιμνίου καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται 30 


3 Pet. 1.1; ἄνδρες λαλοῦντες διεστραμμένα, τοῦ ἀποσπᾶν τοὺς μαθητὰς 


Matt. vii. 15. 
gi.17; 
Peal. xli. 9; 
Matt. xxvi. 
21; 1 Joh. 
fi. 19. 

h xix. 10. 


ὀπίσω αὐτῶν. ὃ διὸ γρηγορεῖτε, μνημονεύοντες ὅτι ToveTvay 31 
νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα 
ἕκαστον. 'καὶ τανῦν παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ και 82 
τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποικοδομῆσαι καὶ 


| Eph.i.18. δρῦναι ὑμῖν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. ἵ ἀργυρίου 33 


k 1 Sam. 
xii. 8; 
1 Cor. ix.12; » 
4 Cor. xi. 9; 
et xii. 13. 
t wviii. 3; 


ἢ χρυσίου 7) ἱματισμοῦ οὐδενὸς ἐπεθύμησα 


> Ἰαὐτοὶ δὲ γινώσκετε 34 


ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετ᾽ ἐμοῦ ὑπηρέτησαν αἱ 
χεῖρες αὗται. πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ 35 


la) A fe) 4 
1 Cor.1v. 12; ἀντιλαμβάνεσθαι τῶν ἀσθενοῦντων, μνημονεύειν τε τῶν λόγων 


1 Thess. ii. 9; 


Δ These iii.8. τοῦ Κυρίου ᾿᾽]ησοῦ, ὅτι αὐτὸς εἶπε, ‘Maxdpiov ἐστι διδόναι 


maxi, μᾶλλον 7 λαμβάνειν." ” 


αὐτοῦ, σὺν πᾶσιν αὐτοῖς προσηύξατο. 


Καὶ ταῦτα εἰπὼν, θεὶς τὰ γόνατα 36 


‘Ixavos δὲ ἐγένετο 37 


κλαυθμὸς πάντων' καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ 
Παύλου, κατεφίλουν αὐτόν' ὀδυνώμενοι μάλιστα ἐπὶ τῷ λόγῳ 38 
ᾧ εἰρήκει, ὅτι οὐκέτι μέλλουσι τὸ πρόσωπον αὐτοῦ θεωρεῖν. 
προεπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον. 

‘NX δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ᾽ αὐτῶν, 9] 
εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶν, τῇ δὲ ἑξῆς εἰς τὴν ᾿ Ῥόδον, 
κἀκεῖθεν εἰς Πάταρα. καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινί- 2 
κην, ἐπιβάντες ἀνήχθημεν. ἀναφάναντες δὲ τὴν Κύπρον, καὶ 8 
καταλιπόντες αὐτὴν εὐώνυμον, ἐπλέομεν εἰς Συρίαν, καὶ κατ- 
ήχθημεν εἰς Τύρον: ἐκεῖσε γὰρ ἦν τὸ πλοῖον ἀποφορτιζόμενον 


a τοῦ. 12; 
et xx. 23, 


o xx, 86. 


τὸν γόμον. " καὶ ἀνευρόντες τοὺς μαθητὰς, ἐπεμείναμεν αὐτοῦ 4 
ἡμέρας ἑπτά' οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος, μὴ 
ἀναβαίνειν εἰς ᾿Ιερουσαλήμ. dre δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι ὃ 


τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα, προπεμπόντων ἡμᾶς πάν- 


28. Θεοῦ--- αἵματος. The blood must be re- 
ferred to Christ, who is plainly called God: 
but a MSS. read κυρίου for Θεοῦ. The 
Vatican MS. however has Θεοῦ, and the church 
of God occurs eleven times in the New Testa- 
ment, but the church of the Lord not once. The 
reading seems to be αἵματος τοῦ ἰδίου. 

29. ἄφιξιν. This word generally means ar- 
rival; here it means departure, as in De- 
mosthenes De Pace, Ὁ. 58, penult. L.de Dieu. 
But it may mean, after this my visit to you. 

30. τοὺς μαθητὰς means the disciples, i. e. 
Christians: many of whom after the death of 
S. Paul were seduced to embrace the errors of 


the Gnostics. See 2 Thess. ii. 8; 1 Tim. iv. 1. 

31. τριετίαν. See note at xix. 10. 

34. Compare 1 Cor. iv. 12. which Epistle was 
written from Ephesus. 

85. τῶν ἀσθενούντων. Chrysostom took it to 
mean the poor, and so Raphel. 

Ibid. Μακάριον. For this saying, which is 
not recorded by the Evangelists, see Fabricius, 
Cod. Apoc. N. T. p. 322. 

Cuap. XXI. 8. We should probably read 
ἀναφανέντες τὴν Κύπρον. There is a phrase 
somewhat similar in Lucian, τηλικοῦτον ἄχθος 
ἐπικείμενος. Necyomant. vol. i. p. 480. 


Κεφ. 21.] ΤΩΝ AIOSTOANN. 288 


τῶν σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ Α.Ὁ.58. 

6 γόνατα ἐπὶ τὸν αὐγιαλὸν προσηυξάμεθα. καὶ ἀσπασάμενοι 
ἀλλήλους, ἐπέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς 

7 τὰ ἴδια. “Hyeis δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατην- 
τήσαμεν εἰς Πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς 

8 ἐμείναμεν ἡμέραν μίαν παρ᾽ αὐτοῖς. τῇ δὲ ἐπαύριον ἐξελθόντες 
οἱ περὶ τὸν Παῦλον ἦλθον εἰς Καισάρειαν" καὶ εἰσελθόντες εἰς 
τὸν οἶκον P Φιλίππου τοῦ εὐαγγελιστοῦ, τοῦ ὄντος ἐκ τῶν ἑπτὰ, P vi. 5; 

9 ἐμείναμεν Tap αὐτῷ. “τούτῳ δὲ ἦσαν θυγατέρες παρθένοι τέσ- Son τι Ve 

10 @apes προφητεύουσαι. τἐπιμενόντων δὲ ἡμῶν ἡμέρας πλείους, 4 ΒΡ 

11 κατῆλθέ τις ἀπὸ τῆς Ιουδαίας προφήτης ὁ ὀνόματι "Α γαβος" "καὶ xi. 38. 
ἐλθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην τοῦ Παύλου, δήσας Tevet δ’: 
αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας εἶπε, “ Τάδε λέγει τὸ πνεῦμα “ ᾿ 
τὸ ἅγιον, Τὸν ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν ἐν 
“Ιερουσαλὴμ οἱ ᾿Ιουδαῖοι, καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν." 

ι2 ᾿ς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντό- 

18 πίοι, τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς (ἱἹερουσαλήμ. ‘amrexplOn δὲ ὁ " »x. 24. 
Παῦλος, “Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν 
καρδίαν ; ἐγὼ γὰρ οὐ μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν εἰς 
“Ιερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ᾿᾽Ιη- 

14 σοῦ." "Μὴ πειθομένου δὲ αὐτοῦ, ἡσυχάσαμεν εἰπόντες, “ Τὸ a Mate e; 
θέλημα τοῦ κυρίου γενέσθω." οἱ χαί!. 42. 

15 Μετὰ δὲ τὰς ἡμέρας ταύτας ἀποσκευασάμενοι ἀνεβαίνομεν 

16 εἰς 1 ερουσαλήμ. συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισα- 
ρείας σὺν ἡμῖν, ἄγοντες παρ᾽ ᾧ ξενισθῶμεν, Μνάσωνί τινι Κυ- 
πρίῳ, ἀρχαίῳ μαθητῇ. 

17 ΓΕΝΟΜΕΝΩ͂Ν δὲ ἡμῶν εἰς ‘I εροσόλυμα, ἀσμένως ἐδέξαντο 

18 ἡμᾶς οἱ i ἀδελφοί. τῇ δὲ ἐπιούσῃ εἰσήει ὁ Παῦλος σὺν ἡμῖν πρὸς « xv. 18: 

19 "IdxaBov, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. καὶ ἀσπα- 9" '” 
σάμενος αὐτοὺς, ἐξηγεῖτο καθ᾽ ὃν ἕκαστον ὧν ἐποίησεν ὁ Θεὸς 

20 ἐν τοῖς ἔθνεσι διὰ τῆς διακονίας αὐτοῦ. Yot δὲ ἀκούσαντες ἐδό- ν Ron. x. 2; 


Gal. i. 14. 
Eatov τὸν xupiov' εἶπόν te αὐτῷ, “ Oewpeis, ἀδελφὲ, πόσαι 
ἄάδε 3 ὶ ᾽ ὃ 2 “A ’ ‘ αἱ ’ἤ 
μυριάδες εἰσὶν ᾿Ιουδαίων τῶν πεπιστευκότων καὶ πάντες ζη- 
21 λωταὶ τοῦ νόμου ὑπάρχουσι. κατηχήθησαν δὲ περὶ σοῦ, ὅτι 
᾽ ’ὔ / > ‘ 4 Ἁ A ΝΜ Ul 
ἀποστασίαν διδάσκεις ἀπὸ Μωσέως τοὺς κατὰ τὰ ἔθνη πάντας 
8. of περὶ τὸν Παῦλον is perhaps an inter- 16. ἄγοντες x. τ. A. either, bringing with them 
polation. one Mnason a Cyprian, with whom we might 
Ibid. Φιλίππου. See viii. 40. lodge ; or, bringing us to one Mnason, with whom 


9. θυγατέρες. Clement of Alexandria says, ἅς. Wolfius prefers the former, which is per- 
that his daughters married, vol. i. p. 535. Sozo- haps too Attic: Grotius and Valckenaer sup- 
men says, that they raised a person from the port the latter. 
dead, vii. 27, but see Relig. Sacr. vol. i. p. 30, 18. Ἰάκωβον. James the bishop of Jerusa- 
378. lem. See note at xii 17. It would appear 


10. “AyaBos. See xi. 28. from this verse, that none of the apostles were 
11. Many MSS. read δήσας ἑαυτοῦ τοὺς πόδας πον in Jerusalem. 
καὶ τὰς χεῖρας. 20. τὸν κύριον. Probably τὸν Θεόν: and ἐν 


15. ἀποσκευασάμενοι. Probably ἐπισκενασ- τοῖς ᾿Ιουδαίοις for ᾿Ιουδαίων. 


ἄμενοι. 


281 


ΠΡΆΞΕΙΣ 


[Κεφ. 2]. 


oN e “” wv 4 2 A Ν ϑ9ϑ9ι» ε “ 
μεν εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἐφ ἑαυτῶν" 


τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, καὶ δαπάνησον ἐπ᾽ 34 
αὐτοῖς, ἵνα ξυρήσωνται τὴν κεφαλὴν, καὶ γνῶσι πάντες ὅτι ὧν 
κατήχηνται περὶ σοῦ οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς τὸν 

a xv.20,29. νόμον φυλάσσων. "περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς 2% 
ἐπεστείλαμεν, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτοὺς, εἰ μὴ 
φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ τὸ αἷμα καὶ πνικ- 

b xxiv. 18; τὸν καὶ πορνείαν." "Τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας, 26 


Nam. vi. 13. 


τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσήει εἰς TO ἱερὸν, 


διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ, ἕως 
οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. ὡς δὲ 27 
ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς ᾿Ασίας ‘Iov- 
δαῖοι θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ, συνέχεον πάντα τὸν ὄχλον, 
καὶ ἐπέβαλον τὰς χεῖρας ἐπ᾽ αὐτὸν, κράζοντες, ““Avdpes ‘Ia- 28 
ραηλῖται, βοηθεῖτε. οὗτός ἐστιν ὁ ἄνθρωπος 6 κατὰ τοῦ λαοῦ 
καὶ τοῦ νόμου καὶ τοῦ τόπου τούτον πάντας πανταχοῦ διδάσ- 
κων" ἔτι τε καὶ “Ελληνας εἰσήγαγεν εἰς τὸ ἱερὸν, καὶ κεκοίνωκε 


ς xx. 4; 
2 Tim. iv. 20. 


τὸν ἅγιον τόπον τοῦτον." °*Haav yap mpocwpaxores Τρόφιμον 29 
Ν » 3 A 4 4 9 A > ἢ 2 VX ¢ ‘ 
τὸν ᾿Εφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς TO ἱερὸν 


ἃ χαυὶ, 31. εἰσήγαγεν ὁ Παῦλος. “ἐκινήθη τε ἡ πόλιες ὅλη, καὶ ἐγένετο συν- 80 
δρομὴ τοῦ λαοῦ καὶ ἐπιλαβόμενοι τοῦ Παύλου, εἷλκον αὐτὸν 
ἔξω τοῦ ἱεροῦ καὶ εὐθέως ἐκλείσθησαν αἱ θύραι. ζητούντων δὲ 31 
αὐτὸν ἀποκτεῖναι, ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρης, ὅτι 


21. ἔθεσι. Such as abstaining from blood, 
things strangled, &c. 

24. ἀγνίσθητι. This is the word used for the 
separation of a Nazarite in Numb. vi. It does 
not allude to the purification at the end of the 
vow, but to their abstaining and keeping them- 
selves pure from certain things during the vow. 
Ibid. δαπάνησον ἐπ᾽ αὐτοῖς. When the vow 
was ended, the person was to make an offering, 
Numb. vi. 14, 15, and it sometimes happened, 
that persons were not able to provide these of- 
ferings, and therefore could not be released 
from their vow. S. Paul now took upon him 
to defray this expense. See Josephus, Antiq. 
xix. 6,1; De Bel. Jud. ii. 15, 1. 

Ibid. ἵνα ξυρήσωνται. They were not to shave 
their heads during the continuance of the vow, 
Numb. vi. 5; so that these persons had been 
waiting since the continuance of their vow, 
and not being able to provide the offering, they 
could not cut their hair. The phrase, ἵνα ξυ- 
ρήσωνται, is therefore equivalent to, that they 
may end their vow. Maimonides mentions the 
saying, Mihi incumbit, ut radatur Naziraeus per 
me. The best MSS. read γνώσονται. 

25. τηρεῖν φυλάσσεσθαι. There is a 
difference between these words. The Gentiles 





were not bound to keep these customs: but they 
were advised to guard against certain causes of 
offence. See xv. 21. 

26. διαγγέλλων. They had not been able 
before to name any precise time for the dura- 
tion of the vow, because they could not provide 
the offering. 

27. ἔμελλον. It was perhaps the sixth day 
from the commencement of the vow. 

Ibid. συνέχεον. Epiphanius says, that Cerin- 
thus was one of these, but probably without 
reason, vol. i. p. 112. 

28. xexolvaxe. Philo Judeus says, θάνατος 
ἀπαραίτητος ὥρισται κατὰ τῶν els τοὺς ἐντὸς 
περιβόλους παρελθόντων τῶν οὐχ ὁμοεθνῶν, vol. 
li. p. 577. 

29. Τρόφιμον. See xx. 4. 

8]. χιλιάρχῳ. This was the Roman officer, 
who commanded in the tower of Antonia over- 
looking the temple. Josephus says of it, καθὰ 
δὲ συνῆπτο ταῖς τοῦ ἱεροῦ στοαῖς, els ἀμφονέρας 
εἶχε καταβάσεις, δ᾽ ὧν κατιόντες οἱ φρουροὶ, 
(καθῆστο γὰρ ἀεὶ ἐπ᾿ αὐτῆς τάγμα Ῥωμαίων,) 
καὶ διίστάμενοι περὶ τὰς στοὰς μετὰ τῶν ὅπλων, 
ἐν ταῖς ἑορταῖς τὸν δῆμον, ὡς μή τι νεωτερισθείη, 
παρεφύλαττον. De Bel. Jud. v. 5, 8. 


Κεφ. 21, 22.] 


ΤΩΝ ATIOSTOANN. 


285 


82 ὅλη συγκέχνται ‘Iepovcadnu ὃς ἐξ αὐτῆς παραλαβὼν στρα- A.D. 58. 
τιώτας καὶ ἑκατοντάρχους, κατέδραμεν ἐπ᾽ αὐτούς. οἱ δὲ ἰδόντες 
τὸν χιλίαρχον καὶ τοὺς στρατιώτας, ἐπαύσαντο τύπτοντες τὸν 

88 Παῦλον. “τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ, καὶ ἐκέ- « ver. 11. 
λευσε δεθῆναι ἁλύσεσι δυσί: καὶ ἐπυνθάνετο τίς ἂν εἴη, καὶ τί 

84 ἐστε πεποιηκώς. ἄλλοι δὲ ἄλλό τι ἐβόων ἐν τῷ ὄχλῳ μὴ 
δυνάμενος δὲ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον, ἐκέλευσεν 

86 ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν. ὅτε δὲ ἐγένετο ἐπὶ τοὺς 
ἀναβαθμοὺς, συνέβη βαστάξεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν 

86 διὰ τὴν βίαν τοῦ ὄχλον. ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ ' xxii. 22; 


xpafov, “ Alpe αὐτόν." 


Lu. xxiii. 18; 
Joh. xix. 15. 


8 Μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ Παῦλος λέγει 


τῷ χιλιάρχῳ, “ Εἰ ἔξεστί μοι εἰπεῖν τι πρός oe ;” 
88 “ Ἑλληνιστὶ γινώσκεις ; ; οὐκ ἄρα σὺ εἶ ὁ 


Ὁ δὲ ἔφη, 


Αὐγύπτιος, ὁ πρὸ 


τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον 
89 τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων ;” 5Εἶπε δὲ ὁ Παῦ- « ix. 11,80; 


Nos, “᾿Εγὼ ἄνθρωπος μέν εἰμι ᾿Ιουδαῖος Ταρσεὺς, τῆς Κιλικία 


ais RXxil. 4. 


οὐκ ἀσήμου πόλεως πολίτης" δέομαι δέ σου, ἐπίτρεψόν = 


λαλῆσαι πρὸς τὸν Aaov.” 


49 ἢ Ἐπιτρέψαντος δὲ αὐτοῦ, ὁ Παῦλος ἑατὼς ἐπὶ τῶν ἀναβαθ- b xii. 17; 


et xiii. 16; 


μῶν κατέσεισε TH χειρὶ TO λαῷ' πολλῆς δὲ σιγῆς γενομένης, εἰ xix. 33. 
22 προσεφώνησε τῇ ᾿Εβραΐδι διαλέκτῳ, λέγων, “ ” Avdpes ἀδελφοὶ 


‘ 4 3 4 , δὰ \ e an Le 2 , 33 
καὶ πατερες, ἀκούσατε μον τῆς πρὸς ὑμᾶς νὺν ἀπολογίας. 


2 ᾿Ακούσαντες δὲ ὅτι τῇ ᾿Ἑβραΐδι διαλέκτῳ προσεφώνει, αὐτοῖς, Ξ 


.84; 


8 μᾶλλον παρέσχον ἡσυχίαν. καί φησιν, “Τ γὼ μέν εἰμι ἀνὴρ at ix. 11; 


Ἴ ουδαῖος, 


et xxi. 39; 


γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμ- ἃ cor. χι. 31; 


μένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γ αμαλιὴλ, METAL ov, y αὶ 


Rom. 


δευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑ ὑπάρχων k vill. 5; 


et ix. 1; 


4 τοῦ Θεοῦ, καθὼς πάντες ὑμεῖς ἐστε σήμερον: τὸς ταύτην τὴν et xxvi.9; 
ὁδὸν ἐδίωξα ἄχρι. θανάτου, pec neva καὶ παραδιδοὺς εἰς φυλα- reer) ΘΙ 


Gal. i. 18; 


5 KAS ἄνδρας τε καὶ γυναῖκας, ‘ws καὶ ὁ ἀρχιερεὺς μαρτυρεῖ pos, | ae i. 18. 
καὶ πᾶν τὸ πρεσβυτέριον' παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος ot are 13. 


34. ἐβοων. Many MSS. read ἐπεφώνουν. 

Ibid. παρεμβολήν. Quarters for the soldiers. 
The tower of Antonia. Beza, L. de Dieu. 

80.. ἀναβαθμούς. Josephus, as quoted at ver. 
31, mentions the καταβάσεις. 

38. Αἰγύπτιος. Josephus mentions this im- 
postor approaching Jerusalem with thirty thou- 
sand men. From S, Luke’s expression ἐξαγαγών, 
we may perhaps infer that these four thousand 
sicarii were induced to follow him from Jeru- 
salem. Anti. xx. 8,6; De Bel. Jud. ii. 13, 5. 
Josephus also mentions the rise of these sicarii. 

39. οὐκ ἀσήμου. Xenophon calls Tarsus πό- 
Aw τῆς Κιλικίας μεγάλην καὶ εὐδαίμονα. Anab. i. 
2. 23: and Josephus says of it, Ταρσὸς γὰρ 
παρ᾽ αὐτοῖς τῶν πόλεων ἣ ἀξιολογωτάτη, μητρό- 
πολις οὖσα. Antig. i. ὁ, 1. Stephanus Byzant. 


calls it ἐπισημοτάτη. 

Cuap. XXII. 3. Γαμαλιήλι. See v. 84. 
Josephus speaks of him as πόλεως μὲν Ἵερο- 
oe yévous δὲ σφόδρα λαμπροῦ, τῆς τῶν 
Φαρισαίων αἱρέσεως, οἱ περὶ τὰ πάτρια νόμιμα 
δοκοῦσι τῶν ἄλλων ἀκριβείᾳ διαφέρειν. Vita, 88. 
8. Paul bad been educated at Jerusalem ἐκ ve- 
ότητος, xxvi. 4. 

Ibid. Ζηλωτὴς τοῦ Θεοῦ is used by Arrian. 
Epictet. ii. 14. See xxi. 20. 

5. ὁ ἀρχιερεύς. He seems to mean the high 
priest who had given him the letters to Damas- 
cus, who was probably Caiaphas: or he might 
mean Annas: see iv. 6. Schmidius and Wol- 
ἐν ed that μαρτυρεῖ is the future. 

d. πρὸς τοὺς ἀδελφούς. In ix. 2. it is πρὸς 
Ε΄. passed 


286 ΠΡΑΞΕΙ͂Σ [Κεφ. 22. 


Α.Ὦ. 588. πρὸς τοὺς ἀδελφοὺς, εἰς Δαμασκὸν ἐπορευόμην, ἄξων καὶ τοὺς 
ἐκεῖσε ὄντας δεδεμένους εἰς ᾿“Ἰερουσαλὴμ, ἵνα τιμωρηθῶσιν. 
nix.3; Ππιδγένετο δέ μοι πορενομένῳ καὶ ἐγγίζοντε τῇ Δαμασκῷ περὶ 6 
οἱ xxvi. 13; 1 7 a 3 a , ἜΝΙ \ 
1 Cor. xv. 8; μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαε φῶς ἱκανὸν 
ee περὶ ἐμέ: "ἔπεσόν τε εἰς TO ἔδαφος, καὶ ἤκουσα φωνῆς Neyou- 7 
᾿ σῆς μοι, Σαοὺλ, Σαοὺλ, τί με διώκεις ; ᾿Εγὼ δὲ ἀπεκρίθην, 8 
Tis εἶ, κύριε; Εἶπέ τε πρός με, ᾿Εγώ εἶμι ᾿Ιησοῦς ὁ Ναζω- 
oix.7; ρβαῖος, ὃν σὺ διώκεις. “Οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεά- 9 
Den. x7. σαντο, καὶ ἔμφοβοι ἐγένοντο' τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ 
λαλοῦντός μοι. Εἶπον δὲ, Τί ποιήσω, κύριε ; ‘O δὲ κύριος εἶπε 10 
πρός με, ᾿Αναστὰς πορεύου εἰς ΖΙαμασκόν' κἀκεῖ σοι λαληθή- 
σεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι. “Ns δὲ οὐκ ἐν- 11 
έβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος 
»ἰχ 2. ὑπὸ τῶν συνόντων μοι, ἦλθον εἰς Δαμασκόν. Ῥ᾽Ανανίας δέ τις, 12 
ἀνὴρ εὐσεβὴς κατὰ τὸν νόμον μαρτυρούμενος ὑπὸ πάντων τῶν 
κατοικούντων ᾿Ιουδαίων, ἐλθὼν πρός με καὶ ἐπιστὰς εἶπέ pos, 13 
Σαοὺλ ἀδελφὲ, ἀνάβλεψον: κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς 
viii 14; αὐτόν. “ὁ δὲ εἶπεν, ‘O Θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό 14 
etxxvi. 16; σὲ γνῶναι τὸ θέλημα αὐτοῦ, καὶ ἰδεῖν τὸν δίκαιον, καὶ ἀκοῦσαε 
1308. 1.1. φωνὴν ἐκ τοῦ στόματος αὐτοῦ' ὅτι ἔσῃ μάρτυς αὐτῷ πρὸς πάν- 15 
Matt. ii.11; τας ἀνθρώπους, ὧν ἑώρακας καὶ ἤκουσας. "καὶ νῦν τί μέλλεις ; 16 
Le iis) ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλε- 
εἶχ. 36. σάμενος τὸ ὄνομα τοῦ κυρίον. *'Eryévero δέ μοι ὑποστρέψαντι 17 
εἰς ᾿Ιερουσαλὴμ, καὶ προσευχομένου μου ἐν τῷ ἱερῷ, γενέσθαί 
με ἐν ἐκστάσει, καὶ ἰδεῖν αὐτὸν λέγοντά μοι, Σ᾽ πεῦσον καὶ 18 
ἔξελθε ἐν τάχει ἐξ 'Ιερουσαλήμ' διότι οὐ παραδέξονταί σου τὴν 
tver.4. μαρτυρίαν περὶ ἐμοῦ. ‘Kaya εἶπον, Κύριε, αὐτοὶ ἐπίστανται, 19 
ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς 
υ νι. 88; πιστεύοντας ἐπὶ σέ "καὶ ὅτε ἐξεχεῖτο τὸ αἷμα Στεφάνου τοῦ 20 
oui 1 μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν τῇ 
ἀναιρέσει αὐτοῦ, καὶ φυλασσων τὰ ἱμάτια τῶν ἀναιρούντων 
αἰχ 15; αὐτόν. *Kal εἶπε πρός με, Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν 21 
Gal. i18; ἐξαποστελῶ oe.” 
se ᾿ς Y"Heovoy δὲ αὐτοῦ ἄχρι τούτον τοῦ λόγου, καὶ ἐπῆραν τὴν 22 
1 Τίπι. ii.7; φωνὴν αὐτῶν, λέγοντες, “ Alpe ἀπὸ τῆς γῆς τὸν τοιοῦτον" οὐ 
γ καὶ. 86, γὰρ καθῆκον αὐτὸν ζῆν." Kpavyatoyvrwy δὲ αὐτῶν, καὶ ῥυπ- 28 
τούντων τὰ ἱμάτια, καὶ κονιορτὸν βαλλόντων εἰς τὸν ἀέρα, ἐκ- 24 
ἔλευσεν αὐτὸν ὁ χιλίαρχος ἄγεσθαι εἰς τὴν παρεμβολὴν, εἰπὼν 
μάστιξιν ἀνετάξεσθαι αὐτὸν, ἵνα ἐπιγνῷ δι’ ἣν αἰτίαν οὕτως 
ει χε, 8). ἐπεφώνουν αὐτῷ. "ὡς δὲ προέτεινεν αὐτὸν τοῖς ἱμᾶσιν, εἶπε 25 


12. εὐσεβής. Many MSS. read εὐλαβής. 23. ῥιπτούντων τὰ ἱμάτια, throwing off their 
18. ἐπιστάς. In ix. 17. it is ἐπιθεὶς τὰς clothes, preparatory to stoning him. See vii. 58. 
χεῖρας. Ibid. κονιορτόν. This also was perhaps indi- 
16. τοῦ xuplov. Probably αὐτοῦ. cative of their picking up stones to throw at bim. 
20. τῇ ἀναιρέσει αὐτοῦ is perhaps an inter- 25. τοῖς ἱμᾶσιν has been taken to mean either 


polation. the ropes with which he was bound, or the 


Κεφ. 22, 28.) 


πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ Παῦλος, “ Εἰ ἄνθρωπον ‘Pw- 


ΤΩΝ AMOZTOANN. 


287 


Α. Ὁ. 88. 


26 μαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν ;” ᾿Ακούσας δὲ 
ὁ ἑκατόνταρχος, προσελθὼν ἀπήγγειλε τῷ χιλεάρχῳ λέγων, 
“"Opa τί μέλλεις ποιεῖν: ὁ γὰρ ἄνθρωπος οὗτος ἱῬωμαῖός 

27 ἐστι. Προσελθὼν δὲ ὁ χιλίαρχος εἶπεν αὐτῷ, “ Aéye μοι, εἰ 

98 σὺ Ρωμαῖος εἶ ;” Ο δὲ ἔφη, “ Ναί" ᾿Απεκρίθη τε ὁ χιλίαρ- 
χος, “᾿Εγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησά- 

29 μην." ὋὉ δὲ Παῦλος ἔφη, “᾿Εγὼ δὲ καὶ γεγέννημαι." Εὐθέως 
οὖν ἀπέστησαν ἀπ᾽ αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν. καὶ ὁ 


χιλίαρχος δὲ ἐφοβήθη, ἐπυγνοὺς ὅτι ‘Papaios ἐστι, καὶ ὅτι ἦν 


αὐτὸν δεδεκώς. 


8). Τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλὲς, τὸ τί κατ- 
a a 3 ’ Ν > AN bd A A a 
nryopetras παρὰ τῶν ᾿Ιουδαίων, ἔλυσεν αὐτὸν ἀπὸ τῶν δεσμῶν, 
καὶ ἐκέλευσεν ἐλθεῖν τοὺς ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον av- 
23 τῶν' καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς. "᾽Ατενί- « xxiv. 16; 


σας δὲ ὁ Παῦλος τῷ συνεδρίῳ εἶπεν, “"Avdpes ἀδελφοὶ, ἐγὼ 


2 Tim. i. 3. 


πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ Θεῷ ἄχρι ταύτης τῆς 
ἡμέρας." ὃ Ὁ δὲ ἀρχιερεὺς ᾿Ανανίας ἐπέταξε τοῖς παρεστῶσιν υ 1 Reg. 


8 αὐτῷ τύπτειν αὐτοῦ τὸ στόμα. τότε ὁ Παῦλος πρὸς αὐτὸν εἶπε, 


xxii. 24; 
Jer. xx. 2; 


“ Τύπτειν σε μέλλει ὁ Θεὸς, τοῖχε κεκονιαμένε' καὶ σὺ κάθῃ %%- xviii. 22. 
κρίνων με κατὰ τὸν νόμον, καὶ παρανομῶν κελεύεις με τύπτεσ- 


4 Oat.” 


Οἱ δὲ παρεστῶτες εἶπον, “ Τὸν ἀρχιερέα τοῦ Θεοῦ 


5 λοιδορεῖς ;" “Ἔφη τε ὁ Παῦλος, “ Οὐκ dew, ἀδελφοὶ, ὅτι + Exod. xi 
ἐστὶν ἀρχιερεύς" γέγραπται yap, ‘“Apyovta τοῦ λαοῦ σου οὐκ “᾿ 
ὁ ἐρεῖς κακῶς. ᾿ 4 Γνοὺς δὲ 6 Παῦλος ὅτι τὸ ἕν μέρος ἐστὶ Σ᾽ αδ- « xxiv.13,21; 


et χχνὶ. ὅ, 6; 


δουκαίων, τὸ δὲ ὅτερον Φαρισαίων, ἔκραξεν ἐν τῷ συνεδρίῳ, pri. iii. ὁ. 
“Ἄνδρες ἀδελφοὶ, ἐγὼ Φαρισαῖός εἶμι, vies Φαρισαίου' περὶ 
7 ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι." Τοῦτο δὲ αὐτοῦ 


scourges: in either case the meaning is, that 
they were preparing to scourge him; but τοῖς 
ἱμᾶσιν should be translated for the scourges, and 
προέτεινεν, or xpoéreway, (which is probably the 
true reading,) means, they were stretching him 
out, or making him bend forward. 

25. “Pepaiov. “Illa vox et imploratio, 
‘Civis Romanus sum,’ que sepe multis, in ul- 
timis terris, opem inter barbaros et salutem 
tulit.” Cic. in Ver. Act. it. δ, 57. 

26. “Ὅρα is perhaps an interpolation. 

27. εἰ σύ. Many MSS. omit ei. 

28. κεφάλαιον answers to our word sum. Dio 
Cassius speaks of the freedom of Rome costing 
a large sum. Ix. p. 955, 

Ibid. ᾿Εγὼ γεγέννημαι. The people of Tarsus 
had taken part with J. Cesar, and had suffered 
much from Cassius. Antony therefore gave 
them the freedom of the city, and Augustus 
extended their privileges. Tarsus was called 
Juliopolis. Hence 8. Paul was by birth a 
Roman citizen. See Appian, De Bel. Civ. p. 
1077 ; Dio Chrys, xlvii. p. 508. 

30. There are many various readings iu this 


verse: the best MSS. read—ixd τῶν ᾿Ιουδαίων, 
καὶ ἔλυσεν αὐτὸν, καὶ ἐκέλευσε συνελθεῖν τοὺς 
ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον' καὶ «.7.A. 

Cuap. XXIIL. 1. πεπολίτευμαι τῷ Θεῷ. 1 
have lived according to the laws of God. 

3. Τύπτειν. This may be considered pro- 
phetic. Ananias was killed in a sedition. 
Joseph. De Bel. Jud. ii. 17, 2, 6, 9. 

Ibid. κεκονιαμένε. Appearing fair outwardly. 
See Matt. xxiii. 27. 

δ. Οὐκ ἥδειν. These words may perhaps be 
trauslated, J was not aware, that there is now an 
high priest. Ananias had been made high priest 
some years before, and was sent to Rome in 
consequence of a dispute between the Jews and 
Samaritans. During his absence Jonathan was 
made high priest, but was soon put to death by 
Felix. Ananias then returned from Rome, and 
took the office upon himself without any regular 
appointment. It was at this period that S. Paul 
arrived at Jerusalem. See Michaelis, Introd. 
vol. i. p. 51—54. Krebsius, Biscoe gives a dif- 
ferent explanation, p. 64. 

6. tapicaiov. Probably Φαρισαίων». 


288 ΠΡΑΞΈΕΙΣ [Kep. 23. 


Δ. Ὁ. 88. λαλήσαντος, ἐγένετο στάσις τῶν Φαρισαίων καὶ τῶν Yaddov- 
«Με. καίων, καὶ ἐσχίσθη τὸ πλῆθος. ° Σαδδουκαῖοι μὲν γὰρ λέγουσι 8 
Mar. αἰ! 19; μὴ εἶναι ἀνάστασιν, μηδὲ ἄγγελον μήτε πνεῦμα" Φαρισαῖοι δὲ 
ae = 31. ὁμολογοῦσι τὰ ἀμφότερα. “ἐγένετο δὲ κραυγὴ μεγάλη" καὶ 9 
et χαν. 325; ἀναστάντες οἱ γραμματεῖς τοῦ μέρους τῶν Φαρισαίων διεμά- 
staal δι. yovro, λέγοντες, “ Οὐδὲν κακὸν εὑρίσκομεν ἐν τῷ ἀνθρώπῳ 
τούτῳ. εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἢ ἄγγελος, μὴ θεομαχῶ- 
μεν." Πολλῆς δὲ γενομένης στάσεως, εὐλαβηθεὶς ὁ χιλίαρχος 10 
μὴ διασπασθῇ ὁ Παῦλος ὑπ᾽ αὐτῶν, ἐκέλευσε τὸ στράτευμα 
καταβὰν ἁρπάσαι αὐτὸν ἐκ μέσου αὐτῶν, ἄγειν τε εἰς τὴν 
παρεμβολήν. 

ε xviii. 9. TH δὲ ἐπιούσῃ νυκτὶ ἐπιστὰς αὐτῷ ὁ κύριος εἶπε, “ Θάρσει, 11 
Παῦλε' ὡς γὰρ διεμαρτύρω τὰ περὶ ἐμοῦ εἰς ᾿'Ιερουσαλὴμ, οὕτω 

b ver.20,30; σὲ δεῖ καὶ εἰς Ῥώμην μαρτυρῆσαι." ὃ Γενομένης δὲ ἡμέρας, 12 

1 ποιήσαντές τινες τῶν ᾿Ιουδαίων συστροφὴν, ἀνεθεμάτισαν éav- 
τοὺς, λέγοντες μήτε φαγεῖν μήτε πιεῖν, ἕως οὗ ἀποκτείνωσι τὸν 
Παῦλον: ἧσαν δὲ πλείους τεσσαράκοντα οἱ ταύτην τὴν συν- 13 
ὡμοσίαν πεποιηκότες" οἵτινες προσελθόντες τοῖς ἀρχιερεῦσι καὶ 14 
τοῖς πρεσβυτέροις εἶπον, ““᾿Αναθέματι ἀνεθεματίσαμεν ἑαυτοὺς, 
μηδενὸς γεύσασθαι Ews οὗ ἀποκτείνωμεν τὸν Παῦλον. νῦν οὖν 15 
ὑμεῖς ἐμφανίσατε TO χρμάρχῳ σὺν τῷ συνεδρίῳ, ὅπως αὔριον 
αὐτὸν καταγώγῃ πρὸς ὑμᾶς, ὡς μέλλοντας διωγινώσκειν ἀκρι- 
βέστερον τὰ περὶ αὐτοῦ' ἡμεῖς δὲ, πρὸ τοῦ ἐγγίσαι αὐτὸν, ὅτοι- 
μοί ἐσμεν τοῦ ἀνελεῖν αὐτόν. ᾿Ακούσας δὲ ὁ vids τῆς ἀδελφῆς 16 
ΠΠαὔῦλου τὸ ἔνεδρον, παραγενόμενος καὶ εἰσελθὼν εἰς τὴν παρ- 
εμβολὴν, ἀπήγγειλε τῷ Παύλῳ. προσκαλέσαμενος δὲ 6 Παῦ- 17 
λος ἕνα τῶν ἑκατοντάρχων, ἔφη, “ Τὸν νεανίαν τοῦτον ἀπάγωγε 
πρὸς τὸν χιλίαρχον: ἔχει γάρ τι ἀπαγγεῖλαι αὐτῷ. Ὃ μὲν 18 
οὖν παραλαβὼν αὐτὸν ἤγαγε πρὸς τὸν χιλίαρχον, καί φησιν, 
““ὋὉ δέσμιος Παῦλος προσκαλεσάμενός με ἠρώτησε, τοῦτον τὸν 
νεανίαν ἀγαγεῖν πρός σε, ἔχοντά τι λαλῆσαί σοι." ᾿Ἐπιλα- 19 
βόμενος δὲ τῆς χειρὸς αὐτοῦ ὁ χιλίαρχος, καὶ ἀνωχωρήσας 
κατ᾽ ἰδίαν ἐπυνθάνετο, “Ti ἐστιν, ὃ ἔχεις ἀπαγγεῖλαί μοι ;” 

tver.12. Εἶπε δὲ, ““Ὅτι οἱ ᾿Ιουδαῖοι συνέθεντο τοῦ ἐρωτῆσαί σε, ὅπως 20 
αὔριον εἰς τὸ συνέδριον κατωγάγης τὸν Παῦλον, ὡς μέλλοντές 
τι ἀκριβέστερον πυνθάνεσθαι περὶ αὐτοῦ. σὺ οὖν μὴ πεισθῆς 
αὐτοῖς" ἐνεδρεύουσι γὰρ αὐτὸν ἐξ αὐτῶν ἄνδρες πλείους τεσσα- 21 
ράκοντα, οἵτινες ἀνεθεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν, 
ἕως οὗ ἀνέλωσιν αὐτόν" καὶ νῦν ἕτοιμοί εἰσι, προσδεχόμενοι 

8. Σαδδουκαῖοι. Josephus says of them, ψυχῆς in many MSS. 
τε τὴν διαμονὴν καὶ τὰς καθ᾽ δου τιμωρίας καὶ 10. εὐλαβηθείς. Probably φοβηθείς. 


τιμὰς ἀναιροῦσι. De Bell. Jud. ii. 8, 14. 12. The best MSS. read ποιήσαντες σνστρο- 
Ibid. ἀμφότερα. . The two things are, 1, the φὴν of ᾿Ιουδαῖοι. 
resurrection: 2, angels and spirits. 20. μέλλοντες. Many MSS. have a better 


9. of γραμματεῖς. Probably τινες τῶν ypay- reading, μέλλων. 
paréwy. The words μὴ θεομαχῶμεν are omitted 


Κεφ. 28, 24. 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


289 


22 τὴν ἀπὸ σοῦ ἐπαγγελίαν." ‘O μὲν οὖν χιλίαρχος ἀπέλυσε τὸν Δ.Ὁ. 88. 
νεανίαν, παραγγείλας μηδενὶ ἐκλαλῆσαι, “ὅτε ταύτα ἐνεφάνισας 

28 πρός με." Καὶ προσκαλεσάμενος δύο τινὰς τῶν ἑκατοντάρχων 
εἶπεν, ““᾿Ετοιμάσατε στρατιώτας διακοσίους, ὅπως πορευθῶσιν 
ἕως Καισαρείας, καὶ ἱππεῖς ἑβδομήκοντα, καὶ δεξιολάβους δια- 

24 κοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός" κτήνη τε παραστῆσαι, 
iva ἐπιβιβάσαντες τὸν Παῦλον διασώσωσι πρὸς Φήλικα τὸν 

25 ἡγεμόνα; γράψας ἐπιστολὴν περιέχουσαν τὸν τύπον τοῦ- 

26 row “Κλαύδιος Λυσίας τῷ κρατίστῳ ἡγεμόνι Φήλικι, χαί- 

21 pew. Τὸν ἄνδρα τοῦτον συλληφθέντα ὑπὸ τῶν ᾿Ιουδαίων, | ται. 88. 
καὶ μέλλοντα ἀναιρεῖσθαι ὑπ᾽ αὐτῶν, ἐπιστὰς σὺν τῷ στρατεύ- 

28 pats ἐξειλόμην αὐτὸν, μαθὼν ὅτι ‘Pwpaios ἐστι. βουλόμενος 
δὲ γνῶναι τὴν αἰτίαν δι’ ἣν ἐνεκάλουν αὐτῷ, κατήγαγον αὐτὸν 

29 εἷς τὸ συνέδριον αὐτῶν' ὃν εὗρον ἐγκαλούμενον περὶ ζητημάτων 
τοῦ νόμου αὐτῶν, μηδὲν δὲ ἄξιον θανάτου ἢ δεσμῶν ἔγκλημα 

80 ἔχοντα. μηνυθείσης δέ μοι ἐπιβουλῆς εἰς τὸν ἄνδρα μέλλειν 
ἔσεσθαι ὑπὸ τῶν ᾿Ιουδαίων, ἐξ αὐτῆς ἔπεμψα πρός σε, παραγ- 
γείλας καὶ τοῖς κατηγόροις λέγειν τὰ πρὸς αὐτὸν ἐπὶ σοῦ. 


ἜἜρρωσο." 
81 


Οἱ μὲν οὖν στρατιῶται, κατὰ τὸ διατετωγμένον αὐτοῖς, ἀνα- 


λαβόντες τὸν Παῦλον, ἤγωγον διὰ τῆς νυκτὸς εἰς τὴν ᾿Αντι- 
82 πατρίδα. τῇ δὲ ἐπαύριον ἐάσαντες τοὺς ἱππεῖς πορεύεσθαι σὺν 
83 αὐτῷ, ὑπέστρεψαν εἰς τὴν παρεμβολήν: οἵτινες εἰσελθόντες εἰς 
τὴν Καισάρειαν, καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι, παρ- 
84 ἔστησαν καὶ τὸν Παῦλον αὐτῷ. ἀναγνοὺς δὲ ὁ ἡγεμὼν, καὶ 
ἐπερωτήσας ἐκ ποίας ἐπαρχίας ἐστὶ, καὶ πυθόμενος ὅτι ἀπὸ 
85 Κιλικίας, “ Διακούσομαί σου," ἔφη, “ὅταν καὶ οἱ κατήγοροί 
σου παραγένωνται." ᾿Ἐκέλευσέ τε αὐτὸν ἐν τῷ πραιτωρίῳ τοῦ 


ἩΗρώδου φυλάσσεσθαι. 
24 


kKMETA δὲ πεντε ἡμέρας κατέβη ὁ ἀρχιερεὺς ᾿Ανανίας μετὰ κ ssiii. 5. 


τῶν πρεσβυτέρων καὶ ῥήτορος Τερτύλλονυ τινὸς, οἵτινες ἐνεφά- 
Ὡνίισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου. κληθέντος δὲ αὐτοῦ, 
ἤρξατο κατηγορεῖν o Τέρτυλλος, λέγων, “ Πολλῆς εἰρήνης 


21. τὴν ἐπαγγελίαν. The order to be given by 
you for Paul to be brought to the council. 

23. δεξιολάβους. Lancearios, satellites. Some 
say, that it was their special office to guard 
prisoners. 

24. Φήλικα. Antonius Felix, the brother of 
Pallas, was made procurator of Judea and 
Samaria together with Cumanus A.D. 48. Upon 
the banishment of Cumanus in 51, he was sole 
procurator. Sce Tacitus, Annal. xii. 54. ist. 
ν. 9. Sueton. Claud. 28. 

25. τύπον. Conceived in this form. 

30. μέλλειν is perhaps an interpolation. 

$1. διὰ τῆς νυκτός. Biscoe says that this does 
not necessarily mean in one night, but that they 
travelled by night, p. 356. Cesarea was sixty 
miles distant from Jerusalem. See also xvii. 10. 


U 


Ibid. Antipatris was about two-thirds of the 
distance. 

82. πορεύεσθα. Many MSS. read ἀκέρ- 
χεσθαι. 

34. ὁ ἡγεμὼν is perhaps an interpolation. 

35. xparrwply. The building of this mag- 
nificent palace by Herod is mentioned by 
Josephus. 

Cuap. XXIV. 1. πέντε ἡμέρας. These are 
perhaps dated from the notice given to the 
high priest by C. Lysias, xxiii. 30, which was 
on the day before S. Paul arrived at Ceesarea. 

Ibid. τῶν πρεσβυτέρων. Probably πρεσβυ- 
τέρων τινῶν. 

2. εἰρήνης. Felix had liberated the country 
froin banditti and impostors. Joseph. Antiq. 
xx. 8, 5. See Krebsiua. 


290 


ΠΡΑΞΈΕΙΣ 


[Κεφ. 2:. 


_A.D.58._ τυγχάνοντες διὰ σοῦ, καὶ κατορθωμάτων γινομένων τῷ ἔθνει 8 
τούτῳ διὰ τῆς CHS προνοίας πάντῃ τε καὶ πανταχοῦ, ἀποδεχό- 
μεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας. ἵνα δὲ μὴ ἐπὶ 4 
πλεῖον σὲ ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ 
σῇ ἐπιεικείᾳ. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν, καὶ κι- 5 
νοῦντα στάσιν πᾶσι τοῖς ᾿Ιουδαίοις τοῖς κατὰ τὴν οἰκουμένην, 


πρωτοστάτην τε τῆς τῶν Nalwpaiwy αἱρέσεως: ἰὃς καὶ τὸ ὁ 


ἱερὸν ἐπείρασε βεβηλῶσαι, ὃν καὶ ἐκρατήσαμεν καὶ κατὰ τὸν 
ἡμέτερον νόμον ἠθελήσαμεν κρίνειν. παρελθὼν δὲ Λυσίας 67 
χιλίαρχος μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγε, 
κελεύσας τοὺς κατηγόρους αὐτοῦ ἔρχεσθαι ἐπὶ σξ παρ᾽ οὗ 8 
δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπυγνῶναι, ὧν 


Συνέθεντο δὲ καὶ ot ᾿Ιουδαῖοι, 9 


᾿Απεκρίθη δὲ ὁ Παῦλος, νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν, 10 
εε" E A > A ΜΝ lA A a ἔθν ’ > 4 
κ πολλῶν ἐτῶν ὄντά σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος, 
εὐθυμότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι' δυναμένου gov 11 
γνῶναι ὅτι οὐ πλείους εἰσί μοι ἡμέραι ἢ δεκαδύο, ἀφ᾽ ἧς ἀνέβην 


1 xxi. 28. 
ἡμεῖς κατηγοροῦμεν auto.” 
φάσκοντες ταῦτα οὕτως ἔχειν. 
τ gxv. 3; 
et xxviii. 17. 


προσκυνήσων ἐν 'Ιερουσαλήμ' “Kai οὔτε ἐν τῷ ἱερῷ εὗρόν με 12 
πρός τινα διαλεγόμενον ἢ ἐπισύστασιν ποιοῦντα ὄχλου, οὔτε ἐν 


ταῖς συναγωγαῖς, οὔτε κατὰ THY TOMY οὔτε παραστῆσαί με 13 
δύνανται περὶ ὧν νῦν κατηγοροῦσί μον. ὁμολογῶ δὲ τοῦτό σοι, 14 
ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν, οὕτω λατρεύω τῷ πα- 
τρῴῳ Θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς προ- 

2 Dan. xii.2; φήταις γεγραμμένοις, "ἐλπίδα ἔχων εἰς τὸν Θεὸν, ἣν καὶ αὐτοὶ 15 


Joh. v. 39,29. 


© xxiii. 1. 


P xi. 29; 
Gal. ii. 10; 


οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν, δικαίων 

τε καὶ ἀδίκων “ἐν τούτῳ δὲ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνεί- 16 
Ν) \ ‘ N ‘ 3 , 4 3 

Snow ἔχειν πρὸς τὸν Θεὸν καὶ τοὺς ἀνθρώπους διαπαντός. Ῥδι᾿ 17 


Rom. xv.25. ἐτῶν δὲ πλειόνων παρεγενόμην ἐλεημοσύνας ποιήσων εἰς τὸ 
4 αχί. 36,2]. ἔθνος μου καὶ προσφοράς" “ἐν οἷς εὗρόν με ἡγνισμένον ἐν τῷ 18 


2. κατορθωμάτων. 

ων. 

δ. πάντῃ τε καὶ πανταχοῦ, αἱ all times and in 
all places. These words are to be coupled with 
γινομένων, not with ἀποδεχόμεθα. 

5. εὑρόντες. The construction is imperfect. 
Many MSS. read στάσεις. 

9. Συνέθεντος. Probably συνεπέθεντο. 

10. "Ex πολλῶν ἐτῶν. This was spoken A.D. 
S53; and so Tacitus, writing of the year 52, 
speaks of Felix, “‘Jampridem Judze# imposi- 
tus,” Ann. xii. 54. This is explained at xxiii. 
24, See Krebsius. 

Thid. εὐθυμότερον. Many MSS. read εὐ- 

s 


Some MSS, read διορ- 


11. δυναμένου σου γνῶναι. Felix would know, 
that, if S. Paul came up to worship at the feast, 
it was not more than twelve days ago. See xxi. 
17, 18, 26, 27; xxii. 30; xxiii. 12, 32; xxiv. 1. 
Most MSS. read ἡμέραι δώδεκα without §. 


14. κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν. Αἴ- 
peois was the common term for a sect, and is 
applied by Josephus to the sects of the Phari- 
sees and Sadducees: see also v. 17; xxvi. 5. 
It was not therefore necessarily a term of re- 
proach: but ἡ ὁδὸς, the way, was used in that 
sense: (see ix. 2.) so that 8. Paul’s words 
should perhaps be rendered, but as to the Way, 
which is the name they give to our sect, tt ts thus 
that I worship the God of our fathers. 

15. νεκρῶν is perhaps an interpolation. 

16. ἐν τούτῳ, on this account. L. de Dieu. 

Ibid. ἀσκῶ is a neuter verb in Polybius, oi 
κερὶ ras βαναύσους τέχνας ἀσκοῦντες, ix. 20. 9. 

17. 80 ἐτῶν πλειόνων. This speech was 
spoken A.D. 58. The last time he had been 
at Jerusalem was in 48. See xviii. 22. 

18. ἐν ols. In the performance of which, as 
in xxvi. 12. But some MSS, read ἐν als. 

Ibid. ἡγνισμένον. See xxi. 24 


Κεφ. 24, 25. ] 


ΤΩΝ AITOSTOANN. 


291 


ἱερῷ, ov μετὰ ὄχλου οὐδὲ μετὰ θορύβου, τινὲς δὲ ἀπὸ τῆς ᾿Ασίας _A-D. 58. 
19 ᾿Ιουδαῖοι, οὺς δεῖ ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν 
’ a 3 φ 9 Ul Ν @ ? 3 \N 3 
20 πρός με' ἣ αὐτοὶ οὗτοι εἰπ᾿ιάτωσαν, εἴ TL εὗρον ἐν ἐμοὶ ἀδίκημα, 
21 στάντος μου ἐπὶ τοῦ συνεδρίου, "ἢ περὶ μιᾶς ταύτης φωνῆς, ἧς " xxiii. 6; 
’ 


ἔκραξα ἑστὼς ἐν αὐτοῖς, Ort περὶ ἀναστάσεως νεκρῶν ἐγὼ κρί- 


νομαᾶι σήμερον ὑφ᾽ ὑμῶν." 


, et xxviii. 20. 


22 ᾿Ακούσας δὲ ταῦτα ὁ Φῆλιξ ἀνεβάλετο αὐτοὺς, ἀκριβέστερον 
εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἰπὼν, “Ὅταν Δυσίας ὁ χιλίαρχος 

23 καταβῇ, διαγνώσομαι τὰ καθ᾽ ὑμᾶς" "διαταξάμενός τε τῷ ἑκα- " xvii. 8 i, 
τοντάρχη τηρεῖσθαι τὸν Παῦλον, ἔχειν τε ἄνεσιν, καὶ μηδένα δὲ 
κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν ἢ προσέρχεσθαι αὐτῷ. 

2t Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος 6 Φῆλιξ σὺν Apov- 
σίλλῃ τῇ γυναικὶ αὐτοῦ οὔσῃ ᾿Ιουδαίᾳ, μετεπέμψατο τὸν 
Παῦλον, καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν πίστεως. 

25 διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ 
κρίματος τοῦ μέλλοντος ἔσεσθαι, ἔμφοβος γενόμενος ὁ Φῆλιξ 
ἀπεκρίθη, “To νῦν ἔχον πορεύου" καιρὸν δὲ μεταλαβὼν μετα- 

26 καλέσομαί ce” ἅμα δὲ καὶ ἐλπίζων, ὅτι χρήματα δοθήσεται 
αὐτῷ ὑπὸ τοῦ Παύλου, ὅπως λύσῃ αὐτόν' διὸ καὶ πυκνότερον 


27 αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ. 


‘Averias δὲ πληρωθεί- a.v.55. 


σης ἔλαβε διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον' θέλων τε χάρι- ‘**" 14: 
tas καταθέσθαι τοῖς ᾿Ιουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Παῦλον 


δεδεμένον. 


25 ΦΗΣΤΟΣ οὖν ἐπιβὰς τῇ ἐπαρχίᾳ, μετὰ τρεῖς ἡμέρας ἀνέβη 
2 εἰς Ιεροσόλυμα ἀπὸ Καισαρείας. ἐνεφάνισαν δὲ αὐτῷ ὁ ἀρχ- 
ιερεὺς Kal οἱ πρῶτοι τῶν ᾿Ιουδαίων κατὰ τοῦ Παύλου, καὶ παρ- 

8 ἐκάλουν αὐτὸν, αἰτούμενοι χάριν κατ᾽ αὐτοῦ, ὅπως μεταπέμψη- 
ται αὐτὸν εἰς ᾿Ιερουσαλὴμ, ἐνέδραν ποιοῦντες ἀνελεῖν αὐτὸν κατὰ 


19. τινὲς ᾿Ιουδαῖοι. The sentence is imper- 
fect. L. de Dieu supplies εἶσιν : some MSS. 
read τινὲς ἀπὸ τῆς ᾿Ασίας without δέ, and so 
connect it with what goes before; but the au- 
thority is in favour of δέ. 

20. εἰ is perhaps an interpolation. 

22. The reading seems to be ἀνεβάλετο δὲ 
αὐτοὺς ὁ Φῆλιξ. 

28. ἔχειν ἄνεσιν, relarandum esse a vinculis. 
Raphel. 

24, παραγενόμενος perhaps means, that Felix 
had been absent from Czsarea, and was now 
returned. 

Ibid. ApovolAAn—'lovdalq. Tacitus says that 
Drusilla, the wife of Felix, was daughter of 
Antony and Cleopatra. Hist. v.9. But Felix 
married three wives, Sueton. Claud. 28, and 
this Drusilla was sister to Agrippa: she had 
been married before to Azizus king of the 
Emeseni. See Josephus, Antig. xx.7,2. Most 
MSS. read τῇ ἰδίᾳ γυναικὶ without αὐτοῦ. 

25. ἔμφοβος. Felix might well tremble. He 
had persuaded Drusilla to abandon her lawful 


husband; and Tacitus says of him, “ per om- 
nem szvitiam ac libidinem jus regium servili 
ingenio exercuit.” Hist. v. 9. Ἕσεσθαι is per- 
haps an interpolation. 

26. χρήματα. Josephus states, that, in the 
time of Albinus, who succeeded Festus, bribe 
of this sort was very common: καὶ μόνος 6 μ 
δοὺς τοῖς δεσμωτηρίοις ὧς πονηρὸς ἐγκατελείπετο. 
De Bel. Jud. ii. 14, 1. 

27. χάριτας. The Jews were dissatisfied with 
Felix, and sent a deputation to Rome to accuse 
him, after he had best removed, Josephus. 
Most MSS. read χάριτα. 

Cuap. XXV. 1. ἐπαρχίᾳ. The more proper 
term would be éwirporh, but Josephus calls 
Festus ἔπαρχος, though he was only procerator. 
Antiq. xx. 8, 11. 

2. Most MSS. read of ἀρχιερεῖς. 

8. ἐνέδραν. Josephus mentions, that, when 
Festus succeeded Felix, there were many sicarié 
who infested the country and committed mur- 
der. Antiq. xx. 8, 10. 


v 2 


A.D. 55. 


ἃ xxiv. 12; 
et xxvii. 17. 


α xviii. 14. 


2 xxiv. 2). 


TIPABZEIZ [Κεφ. 25. 


292 


τὴν ὁδόν. ὁ μὲν οὖν Protos ἀπεκρίθη, τηρεῖσθαι τὸν Παῦλον 4 
ἐν Καισαρείᾳ, ἑαντὸν δὲ μέλλειν ἐν τάχει ἐκπορεύεσθαι" “Οἱ 5 
οὖν δυνατοὶ ἐν ὑμῖν, φησὶ, “ συγκαταβάντες, εἴ τι ἐστὶν ἐν τῷ 
ἀνδρὶ τούτῳ, κατηγορείτωσαν αὐτοῦ." 4Διατρίψας δὲ ἐν αὐτοῖς 6 
ἡμέρας πλείους ἢ δέκα, καταβὰς εἰς Καισάρειαν, τῇ ἐπαύριον 
καθίσας ἐπὶ τοϑ βήματος, ἐκέλευσε τὸν Παῦλον ἀχθῆναι. παρα- 7 
γενομένου δὲ αὐτοῦ, περιέστησαν οἱ ἀπὸ ᾿ἱΙεροσολύμων κατα- 
βεβηκότες ᾿Ιουδαῖοι, πολλὰ καὶ βαρέα αἰτιάματα φέροντες 
κατὰ τοῦ Παύλου, ἃ οὐκ ἴσχνον ἀποδεῖξαι, "ἀπολογουμένου 8 
αὐτοῦ, ““Οτι οὔτε εἰς τὸν νόμον τῶν ᾿Ιουδαίων, οὔτε εἰς τὸ 
ἱερὸν, οὔτε εἰς Καίσαρα τὶ ἥμαρτον." ‘O Φῆστος δὲ τοῖς ᾿Ιου- 9 
δαίοις θέλων χάριν καταθέσθαι, ἀποκριθεὶς τῷ Παύλῳ εἶπε, 
“Θέλεις εἰς ἹΙεροσόλυμα ἀναβὰς, ἐκεῖ περὶ τούτων κρίνεσθαι 
ἐπ᾽ ἐμοῦ ;”? Εἶπε δὲ ὁ Παῦλος, “Ἐπὶ τοῦ βήματος Καίσαρος 10 
ἑστώς εἰμι, οὗ με δεῖ κρίνεσθαι. ᾿Ιουδαίους οὐδὲν ἠδίκησα, ὡς 
καὶ σὺ κάλλιον ἐπυγινώσκεις" "εἰ μὲν γὰρ ἀδικῶ καὶ ἄξιον θα- 1 
νάτου πέπραχά τι, οὐ παραιτοῦμαι τὸ ἀποθανεῖν εἰ δὲ οὐδέν 
ἐστιν ὧν οὗτοι κατηγοροῦσί μου, οὐδείς με δύναται αὐτοῖς χα- 
ρίσασθαι. Καίσαρα ἐπικαλοῦμαι." Tore ὁ Φῆστος συλλαλή- 
σας μετὰ τοῦ συμβουλίου, ἀπεκρίθη, “Καίσαρα ἐπικέκλησαιε, 
ἐπὶ Καίσαρα πορεύσῃ. 

Ἡμερῶν δὲ διωγενομένων τινῶν, ᾿Αγρίππας ὁ βασιλεὺς καὶ 
Βερνίκη κατήντησαν εἰς Καισάρειαν, ἀσπασόμενοὶ τὸν Φῆστον. 
Yas δὲ πλείους ἡμέρας διέτριβον ἐκεῖ, 6 Φῆστος τῷ βασιλεῖ 14 
ἀνέθετο τὰ κατὰ τὸν Παῦλον, λέγων, “᾿Ανήρ τις ἐστὶ κατα- 
λελειμμένος ὑπὸ Φήλικος δέσμιος, περὶ οὗ, γενομένου pov 15 
εἰς ἹΙεροσόλυμα, ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι 
τῶν ᾿Ιουδαίων, αἰτούμενοι κατ᾽ αὐτοῦ δίκην' πρὸς obs ἀπ- 16 
ἐκρίθην, ὅτε οὐκ ἔστιν ἔθος “Ῥωμαίοις χαρίξζεσθαί τινα ἄν- 
θρωπον εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσ- 
πον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ 
τοῦ ἐγκλήματος. συνελθόντων οὖν αὐτῶν ἐνθάδε, ἀναβολὴν 17 
μηδεμίαν ποιησάμενος, τῇ ἑξῆς καθίσας ἐπὶ τοῦ βήματος, 


18 


5. οἱ δυνατοί. Homines potentes, qui auctori- 
tate dignitateque ceteris omnibus prestant. 

Ibid. ἀνδρὶ τούτῳ. Many MSS. read ἄτοπον 
for τούτῳ. 
᾿ 6. Most MSS. read ἡμέρας οὐ πλείους ὄκτω ἣ 

κα. 

7. Many MSS. read αὐτὸν after κεριέστησαν, 
and αἰτιώματα καταφέροντες without κατὰ τοῦ 
Παύλου: but in ver. 8. τοῦ Παύλον ἀπολογ. 

10. οὗ με δεῖ κρίνεσθαι. He perhaps alludes 
to his being a Roman citizen. 

11. Krebsius wrote a dissertation, De Provo- 
ἀξ ται rire ad Cesarem. 

. ᾿Αγρίππας. Agrippa II., son of Agrippa 
the Great. On his father's death, the presiucs 
of Judsea was attached to that of Syria. Five 


years after, A.D. 49, his uncle Herod dying, 
the kingdom of Chalcis was given him by 
Claudius: four years after, Claudius took away 
Chalcis from him, and gave him Iturza, Tra- 
chonitis, Batanea, and Abilene. Nero, A.D. 55, 
added part of Galilee, Persea, and some other 
towns. After a reign of fifty-one years he died 
A.D. 100. 

Ibid. Bepvixn. Bernice was sister of Agrippa. 
She first married her uncle Herod, king of 
Chalcis: and upon his death, being suspected 
of incest with her brother, she married Polemon, 
king of Cilicia. See Juvenal, vi. 154; Biscoe, 
p. 46, 47. 

16. eis ἀκώλειαν is perhaps an interpolation. 


Κεφ. 25, 26.] 


ΤΩΝ AIOSTOANN. 


298 


18 ἐκέλευσα ἀχθῆναι τὸν ἄνδρα περὶ οὗ σταθέντες οἱ κατήγοροι A.D. 55. 
19 οὐδεμίαν αἰτίαν ἐπέφερον ὧν ὑπενόουν ἐγώ" ζητήματα δέ τινα 
περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν, καὶ περί τινος 
40 ᾿Ιησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῆν. ἀπορούμενος δὲ 
ἐγὼ εἰς τὴν περὶ τούτου ζήτησιν, ἔλεγον, εἰ βούλοιτο πορεύ- 
21 εσθαι εἰς “Ιερουσαλὴμ, κἀκεῖ κρίνεσθαι περὶ τούτων. τοῦ δὲ 
Παύλου ἐπικαλεσαμένου τηρηθῆναι αὐτὸν εἰς τὴν τοῦ Σεβασ- 
τοῦ διάγνωσιν, ἐκέλευσα τηρεῖσθαει αὐτὸν, ἕως οὗ πέμψω αὐτὸν 
22 πρὸς Καίσαρα.᾽" ᾿Αγρίππας δὲ πρὸς τὸν Φῆστον ἔφη, “᾿Εβου- 


λόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι." 


φησὶν, “ ἀκούσῃ αὐτοῦ. 


Ὁ δὲ, “ Αὔριον,» 


28 Τῇ οὖν ἐπαύριον ἐλθόντος τοῦ ᾿Αγρίππα καὶ τῆς Βερνίκης 
μετὰ πολλῆς φαντασίας, καὶ εἰσελθόντων εἰς τὸ ἀκροατήριον, 
σύν τε τοῖς χιλιάρχοις καὶ ἀνδράσι τοῖς Kat ἐξοχὴν οὖσι ‘THs 
24 πόλεως, καὶ κελεύσαντος τοῦ Φήστου, ἤχθη ὁ Παῦλος. καί 
φησιν ὁ Φῆστος, “᾿Αγρίππα βασιλεῦ, καὶ πάντες οἱ συμπαρ- 
όντες ἡμῖν ἄνδρες, θεωρεῖτε τοῦτον, περὶ οὗ πᾶν τὸ πλῆθος 
τῶν ᾿Ιουδαίων ἐνέτυχόν μοι ἔν τε ἱἹεροσολύμοις καὶ ἐνθάδε, 
95 ἐπιβοῶντες μὴ δεῖν ζῆν αὐτὸν μηκέτι. " ἐγὼ δὲ καταλαβόμενος 2 xxiii. 9; 


μηδὲν ἄξιον θανάτου αὐτὸν πεπραχέναι, καὶ αὐτοῦ δὲ τούτου 


et xxvi. 81. 


26 ἐπικαλεσαμένου τὸν Σεβαστὸν, ἔκρινα πέμπειν αὐτόν. περὶ 
οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω' διὸ προήγαγον 
αὐτὸν ἐφ᾽ ὑμῶν, καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ ᾿Αγρίππα, 

27 ὅπως τῆς ἀνακρίσεως γενομένης σχῶ τι γράψαι. ἄλογον. γάρ 
μοι Soxei, πέμποντα δέσμιον, μὴ καὶ Tas κατ᾽ αὐτοῦ αἰτίας " xxiii. 6; 


σημᾶναι.᾽" 
26 


ὑπὲρ σεαυτοῦ λέγειν» > Τότε ὁ 


Phil. iii. 5. 
b xxiv.15,21; 


"AIPIITITA δὲ πρὸς tov Παῦλον ἔφη, “’Emirpérerai σοι siege 
Παῦλος ἀπελογεῖτο, ἐκτείνας et xxvi. 4; 


οἱ xlix. 10; 


2 τὴν χεῖρα, “ Περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ ᾿Ιουδαίων, βασι- Ὁ Dent. xviii. 


15; 2 Sam. 


eo ᾿Αγρίππα, ἥ ἥγημαι ἐμαυτὸν μακάριον, μέλλων ἀπολογεῖσθαι vii.12; Peal. 


3 ἐπὶ σοῦ σήμερον’ μάλιστα 


py ὄντά σε πάντων τῶν κατὰ 5:15} 11 


Esa. iv. 2; 


"Iovdalous ἐθῶν τε καὶ ζητημάτων. διὸ δέομαί σου, μακροθύμως οἱ ot vil, 145 


4 ἀκοῦσαί μου. 


Τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος, τὴν με τῇ τὸ; 


Jer. xxiii. δ: 


ἀπ᾽ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἐν “Ἱεροσολύμοις, ἴσασι vt sesiii, 14, 


δ πάντες οἱ ᾿Ιουδαῖοι, "προγινώσκοντές με ἄνωθεν, 


ἐὰν θέλωσι Exch. 


xxxiv. 23; 


μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας +t xxvii. 34; 
Ν “ A > ? a Q \ Daa. ix. 34; 
6 θρησκείας ἔξησα Φαρισαῖος: Kal viv ἐπ᾽ ἐλπίδι τῆς πρὸς τοὺς Mich. vii. 20. 


18. ἐπέφερον. Many MSS. read ἔφερον ὧν 
ὑπενόουν ἐγὼ πονηρῶν. 

20. τούτου. Probably τούτων. 

21. πέμψω. Probably ἀναπέμψω. 

25. καταλαβόμενος Many MSS. read κατ- 
ελαβόμην, and omit καὶ before αὐτοῦ. 

26. γράψαι. Probably γράψω. 

Cuap. XXVI. 8. γνώστην. For the ac- 
cusative absolute, see Elmsley ad Heracli:. 693. 
Wolfius, Raphel, Alberti. 


4. ἐκ νεότητος. Because he was educated in 
the school of Gamaliel, xxii. 3. 

5. αἵρεσιν. Josephus applies this term to 
the three sects of the Pharisees, Sadducees, and 
Essenes. Vita. 

Ibid. ἀκριβεστάτην. For expressions in Jose- 
phus confirming this, see Biscoe, p. 85; and 
note at xxii. 3. 

6. Many MSS, read τῆς εἰς τοὺς on 
ἡμῶν. 


294 IIPAREIZ [Κεφ. 26. 


A.D.53. πατέρας ἐπαγγελίας γενομένης ὑπὸ τοῦ Θεοῦ ἕστηκα κρινό- 
Sa ee ee 9 ‘ , e wn 4 3 ’ ? e 7] 
μενος, εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέ- 7 
ραν λατρεῦον ἐλπίζει καταντῆσαι" περὶ ἧς ἐλπίδος ἐγκαλοῦμαε, 
βασιλεῦ ᾿Αγρίππα, ὑπὸ τῶν ᾿Ιουδαίων. τί; ἄπιστον κρίνεται 8 


ess », ef A γ) e 8 νΝ AY > , c2.,.. δ 9 Μ ’ 
evii.3; παρ᾽ ὑμῖν, εἰ ὁ Θεὸς νεκροὺς ἐγείρει ; “ἐγὼ μὲν οὖν ἔδοξα ἐμαυ- 9 
οἱ ix. 1; a ‘ a a a 
et xaii 4; Τῷ πρὸς TO ὄνομα Incod tod Nalwpalov δεῖν πολλὰ ἐναντία 


1 Cor. xv. 9; n . as ? , 2 a , Ν \ a 
νας, πρᾶξαι “ὸ καὶ ἐποίησα ἐν ᾿]Ἰεροσολύμοις, καὶ πολλοὺς τῶν 10 


1 Τίπι, 1.18, ἁγίων ἐγὼ φυλακαῖς κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξ- 


“wt 3: ρυσίαν λαβών: ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον. καὶ τι 
κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς, ἠνώγ- 
καζον βλασφημεῖν’ περισσῶς τε ἐμμαινόμενος αὐτοῖς, ἐδίωκον 

vin Bi ἕως καὶ εἰς τὰς ἔξω πόλεις. “ἐν ols καὶ πορενόμενος εἰς τὴν 12 

vee" Δαμασκὸν per ἐξουσίας καὶ ἐπιτροπῆς τῆς παρὰ τῶν ἀρχιε- 

ix. 8. ρέων, ἡμέρας μέσης, κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν 13 
ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου, περιλάμψαν με φῶς καὶ τοὺς 
σὺν ἐμοὶ πορευομένους. πάντων δὲ καταπεσόντων ἡμῶν εἰς τὴν 14 
γῆν, ἤκουσα φωνὴν λαλοῦσαν πρός με καὶ λέγουσαν τῇ ᾿Ε βραΐδι 
διαλέκτῳ, DaovrA, Σαοὺλ, τί με διώκεις ; σκληρόν σοι πρὸς κέν- 
τρα λακτίζειν. ᾿Εγὼ δὲ εἶπον, Tis εἶ, κύριε; Ὃ δὲ εἶπεν, ᾿Ε γώ 15 
εἰμι ᾿Ιησοῦς, ὃν σὺ διώκεις. ἀλλὰ ἀνάστηθι, καὶ στῆθι ἐπὶ τοὺς 16 
πόδας σον" εἰς τοῦτο yap ὥφθην σοι, προχειρίσασθαί σε ὑπηρ- 
érnv καὶ μάρτυρα ὧν τε εἶδες, ὧν τε ὀφθήσομαί σοι, ἐξαιρού- 17 
μενός σε, ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς ODS νῦν σε ἀποστέλλω, 

ck. βάνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς 18 

τι ἢ, φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τόν Θεὸν, τοῦ λαβεῖν 

οἱ " te αὐτοὺς ἄφεσιν ἁμαρτιῶν, καὶ κλῆρον ἐν τοῖς ἡγιασμένοις, πίστει 

σοὶ. 1.18; τῇ εἰς ἐμέ. “Οθεν, βασιλεῦ ᾿Αγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ 19 


1 Pet. ii. 25. A eee 
b ix. 20,98, οὐρανίῳ ὀπτασίᾳ, "ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτον καὶ ‘Iepoco- 20 
ses ‘ a , a ? , a ΝΜ 
oat tray, AUMOLS, εἰς πᾶσάν τε τὴν χώραν τῆς ᾿Ιουδαίας, καὶ τοῖς ἔθνεσιν, 
εδ ἐγῶδι x ‘ a 
Matt. iii. 8 ἀπαγγέλλων μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν Θεὸν, ἄξια τῆς 


μετανοίας ἔργα πράσσοντας. iévexa τούτων με οἱ ᾿Ιουδαῖοι συλ- 21 


i xxi. 80. 

λαβόμενοι ἐν τῷ ἱερῷ, ἐπειρῶντο διαχειρίσασθαι. ἐπικουρίας 22 
α ger. 18. ), οὖν τυχὼν τῆς παρὰ τοῦ Θεοῦ, ἄχρι τῆς ἡμέρας ταύτης ἕστηκα, 
Col. i. 18; μαρτυρούμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε 
eh δὲ, οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι, καὶ Μωσῆς, “ex 23 


7. νύκτα καὶ ἡμέραν λατρεύειν seems to have 
been a phrase for constant devotion. See Luke 
i. 75; ii. 87; xviii. 1; xxiv. 53; 1 Tim. v. 6; 
1 Thess, v. 17. 

Ibid. Many MSS. read ἐγκαλοῦμαι ὑπὸ ᾿Ιου- 
δαίων, βασιλεῦ, without ᾿Αγρίππα. 

12. ἐν οἷς. In the performance of which, as in 
xxiv. 18. 

14. τῇ ‘EBpatd: διαλέκτῳ. This proves that 
S. Paul addressed Agrippa in Greek. Many 
MSS. read φωνὴν λέγουσαν πρός με τῇ ‘EB. 8. 

15. Many MSS. read ὁ δὲ κύριος. 

16. ὧν τε ὀφθήσομαί σοι. ‘This seems to pro- 


πῆρ = future revelations. See xxii. 17; Gal. ii. 


2; 2 Cor. xii. 2; Eph. iii. 8. It may be para- 
phrased, and of the things which I shall tell you 
in future revelations. 

17. ἐξαιρούμενός σε, ἐκ τοῦ λαοῦ. Selecting 
you, that out of the Jews and the Gentiles, (to 
whom I am now sending you,) you may open the 
eyes of some of them. Most MSS. omit νῦν. 

22. μαρτυρούμενος. All persons whatever, 
high or low, would be obliged to acknowledge, 
that I never said any thing contrary &c. 

23. εἰ παθητός. He uses this phrase, as 
meaning that he was in the habit of reasoning 
out of the prophets, whether Christ was to suffer. 


Κεφ. 26, 27.} 


ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


295 


παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς _ A.D. 55. 


24 μέλλει καταγγέλλειν τῷ λαῷ καὶ τοῖς ἔθνεσι." 


Ταῦτα δὲ αὐ- 


τοῦ ἀπολογουμένου, 6 Φῆστος μεγάλῃ τῇ φωνῇ ἔφη, “ Maivn, 
°5 Παῦλε: τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει." Ὃ 
δὲ, “ Οὐ μαίνομαί," φησι, “ κράτιστε Φῆστε, ἀλλ᾽ ἀληθείας καὶ 
26 σωφροσύνης ῥήματα ἀποφθέγγομαει. ἐπίσταται γὰρ περὶ τού- " Joh. xviii 


των ὃ βασιλεὺς, πρὸς ὃν καὶ παρρησιαζόμενος λαλῶ. λανθάνειν 


40. 


γὰρ αὐτόν τι τούτων οὐ πείθομαι οὐδέν. οὐ γάρ ἐστιν ἐν γωνίᾳ 
27 πεπραγμένον τοῦτο. πιστεύεις, βασιλεῦ ᾿Αγρίππα, τοῖς προ- 
28 φήταις ; olda ὅτι πιστεύεις. ‘O δὲ ᾿Αγρίππας πρὸς τὸν 
Παῦλον ἔφη, “Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι." 
29 Ὃ δὲ Παῦλος εἶπεν, “ Εὐξαίμην ἂν τῷ Θεῷ, καὶ ἐν ὀλύγῳ καὶ 
ἐν πολλῷ, οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου 
σήμερον γενέσθαι τοιούτους ὁποῖος κἀγὼ εἰμὶ, παρεκτὸς τῶν 


80 δεσμῶν τούτων. 


Καὶ ταῦτα εἰπόντος αὐτοῦ, ἀνέστη ὁ βασι- 


λεὺς καὺ ὁ ἡγεμὼν, ἥ τε Βερνίκη, καὶ οἱ συγκαθήμενοι αὐτοῖς. 
31 καὶ ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους, λέγοντες, “ἽὌτι ™ xxiii. 9; 


οὐδὲν θανάτου ἄξιον ἢ δεσμῶν πράσσει ὁ ἄνθρωπος οὗτος." 


et xxv. 25. 


32 Αγρίππας δὲ τῷ Φήστῳ ἔφη, ““᾿Απολελύσθαι ἐδύνατο ὁ ἄν- 
θρωπος οὗτος, εἰ μὴ ἐπεκέκλητο Kaloapa.”’ 


27 


ΩΣ δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν ᾿Ιταλίαν, παρ- " ταν. 12. 


εδίδουν τόν τε Παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ, 

2 ὀνόματι ᾿Ιουλίῳ, σπείρης Σεβαστῆς. ἐπιβάντες δὲ πλοίῳ ᾿Αδρα- 
μυττηνῷ, μέλλοντες πλεῖν τοὺς κατὰ τὴν ᾿Ασίαν τόπους, ἀν- 
ἤχθημεν, ὄντος σὺν ἡμῖν °’Apiordpyov Μακεδόνος Θεσσαλο- ° xix. 39; 


et xx. 4; 


a a t 
8 νικέως. TH τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα" φιλανθρώπως τε Col. iv. 10. 
ὁ ᾿Ιούλιος τῷ Παύλῳ χρησάμενος, ἐπέτρεψε πρὸς φίλους πορευ- " Xv. 35: 
4 θέντα ἐπιμελείας τυχεῖν. κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν 
\ U N Ἁ > ἢ 3 ’ “ lh 
ὃ τὴν Κύπρον, διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους. τό τε πέλαγος 
, 8 Ἁ [4 , 
τὸ κατὰ τὴν Κιλικίαν καὶ Παμφυλίαν διαπλεύσαντες, κατήλ- 


6 θομεν εἰς Μύρα τῆς Λυκίας. 


et xxviii. 16, 


9 ~ e N e ςφ [ 
Καἀκεῖ εὑρὼν ὁ ἑκατόνταρχος 


πλοῖον ᾿Αλεξανδρῖνον πλέον εἰς τὴν ᾿Ιταλίαν, ἐνεβίβασεν ἡμᾶς 
7 εἰς αὐτό. ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες, καὶ μόλις γενό- 
μενοι κατὰ τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου, ὑπ- 


28. ἐν ὀλίγῳ generally signifies shortly, in a 
short time: but here it is the same as wap’ ὀλί- 
γον, within a little. S. Paul in his answer makes 
a play upon the word. Raphel. 

29. ἐν πολλῷ. Many MSS. read ἐν με- 


γάλφ. 

80. Most MSS. read ἀνέστη re without καὶ 
ταῦτα εἰπόντος αὐτοῦ. 

Cuap. XXVII. 1. ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς. 
Valckenaer (ad 1 Cor. ii. 2.) notices two other 
instances of τοῦ being thus used with an in- 
finitive, 111. 12; 1 Cor. ii, 2: he compares also 
Acts xx. 3. ἐγένετο γνώμη τοῦ ὑποστρέφειν, and 
thinks that here the meaning is the same as ὡς 
δὲ ἐγένετο κρίσις τοῦ ἀπσπλεῖν. But in all these 


cases we may supply περί. See also 1 Cor. vii. 
37; Gal. iii. 10. 

Ibid. owelpns Σεβαστῆς. Josephus mentions 
ἴλην ἱππέων καλουμένην Σεβαστηνῶν being at 
Czsarea a little before this time. De Bel. Jud. 
ii. 12, 5. Biscoe conceives this to have been 
an independent cohort, p. 312. See x. 1. 

2. μέλλοντες. Some MSS. read μέλλοντι 
πλεῖν eis. 

Ibid. ᾿Αριστάρχον. See xix. 29; xx. 4; Col. 
iv. 10; Philemon 24. 

4, ὑπεπλεύσαμεν was a naval term for sailing 
on the south side of a place: see ver. 7, 16 
It means, we sailed close under the southern 
shore of Cyprus. 


ΠΡΑΞΕΙΣ 


296 (Ke. 27. 


A.D. 85. επλεύσαμεν τὴν Κρήτην κατὰ Sardpavnv μόλις Te παραλε- 8 


7. Σαλμώνην. 


γόμενοι αὐτὴν, ἤλθομεν εἰς τόπον τινὰ καλούμενον Καλοὺς 
Λιμένας, ᾧ ἐγγὺς ἦν πόλις Λασαία. ‘Ixavod δὲ χρόνου δια- 9 
γενομένου, καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς, διὰ τὸ καὶ τὴν 
νηστείαν ἤδη παρεληλυθέναι, παρήνει ὁ Παῦλος λέγων αὐτοῖς, 10 
“"Άνδρες, θεωρῶ ὅτι μετὰ ὕβρεως καὶ πολλῆς ζημίας οὐ μόνον 
τοῦ φύρτου καὶ τοῦ πλοίου, ἀλλὰ καὶ τῶν ψυχῶν ἡμῶν μέλλειν 
ἔσεσθαι τὸν πλοῦν." ‘O δὲ ἑκατόνταρχος τῷ κυβερνήτῃ καὶ τι 
τῷ ναυκλήρῳ ἐπείθετο μᾶλλον ἢ τοῖς ὑπὸ τοῦ Παύλου λεγο- 
μένοις. ἀνευθέτου δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχει- 12 
μασίαν, οἱ πλείους ἔθεντο βουλὴν ἀναχθῆναι κἀκεῖθεν, εἴπτως 
δύναιντο καταντήσαντες εἰς Φοίνικα παραχειμάσαι, λιμένα τῆς 
Κρήτης βλέποντα κατὰ λίβα καὶ κατὰ χῶρον. ὑποπνεύσαντος 13 
δὲ νότου, δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες ἄσσον 
παρέλέγοντο τὴν Κρήτην. per οὐ πολὺ δὲ ἔβαλε κατ᾽ αὐτῆς 14 
ἄνεμος τυφωνικὸς, ὁ καλούμενος Εὐροκλύδων. συναρπασθέντος 15 
δὲ τοῦ πλοίου, καὶ μὴ δυναμένου ἀντοφθαλμεῖν τῷ ἀνέμῳ, ἐπι- 
δόντες ἐφερόμεθα. νησίον δέ τι ὑποδραμόντες καλούμενον Κλαύ- 16 
δην, μόλις ἰσχύσαμεν περικρατεῖς γενέσθαι τῆς σκάφης" ἣν :7 
ἄραντες, βοηθείαις ἐχρῶντο, ὑποζωννύντες τὸ πλοῖον: φοβού- 
μενοί τε μὴ εἰς τὴν σύρτιν ἐκπέσωσι, χαλάσαντες τὸ σκεῦος, 
οὕτως ἐφέροντοκ Σ᾽ φοδρῶς δὲ χειμαζομένων ἡμῶν, τῇ ἑξῆς 18 
ἐκβολὴν ἐποιοῦντο" καὶ τῇ τρίτῃ αὐτόχειρες τὴν σκευὴν τοῦ 19 
πλοίου ἐρρίψαμεν' μήτε δὲ ἡλίου, μήτε ἄστρων ἐπιφαινόντων 20 
ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλύγου ἐπικειμένου, λου- 
πὸν περιῃρεῖτο πᾶσα ἐλπὶς τοῦ σώζεσθαι ἡμᾶς. πολλῆς δὲ 21 


Pliny calls it Sammonium, Ibid. ἄραντες, sc. τὴν ἄγκυραν. Bos, Palairet, 


Alberti. 


iv. 12. (20.); Dionysius, Salmonis, Perieg. 110. 
It was a promontory on the eastern side of Crete. 

8. Aacala. No other writer mentions such 
a city in Crete. Pliny speaks of Lasos. (J. c.) 
The Vulgate reads Thalassa. Biscoe thinks that 
bre ἦν may imply that the city was in ruins, 
p- Ό ° 

9. νηστείαν. This was the fast on the 10th 
day of the month Tisri, which fell this year on 
the 19th of September. See Levit. xvi. 29; 
xxili. 27. Philo Judzus mentions the weather 
being stormy at this time, vol. ii. Ρ. 296, 297, 
and says that October was the latest month in 
which any persons thought of sailing, p. 548. 
Vegetius also says, ‘‘ Post hoc tempus (xvill 
Kal. Octob.) usque in 111 Idus Novemb. incerta 
navigatio est, et discrimini propior.” v. 9. 

10. θεωρῶ ὅτι μέλλειν. Raphel brings 
many similar instances from Polybius and 
Arrian. 

11. ναυκλήρῳ. The owner of the ship. 

12. ἔθεντο βουλήν. Consilium dederunt. Raphel. 

18. νότου. The south wind was favourable, 
because after the Fair Havens the coast makes 
a bend to the north towards Phoenix. 





Ibid. ἄσσον. The Vulgate takes this for the 
name of a place, as did Heinsius: but it is 
shewn to mean close, or near, by Krebsius and 
Alberti. Pliny mentions Asus in Crete, but it 
was inland. H. N. iv. 12. (20.) 

14. κατ᾽ αὐτῆς sc. Κρήτης. 

Ibid. Εὐροκλύδων. This wind is mentioned 
by no other author. The Vulgate has Euroa- 
quilo; and Bentley would read Εὐρακύλων. It 
seems to mean a stormy east wind. 

15. ἐπιδόντες, sc. ἑαυτούς. Raphel. 

17. ὑποζωννύντες. This alludes to the custom 
of passing ropes under the bottom of a vessel 
to keep it together. Polybius uses the term 
xxvii. 3, and Plato speaks of ὑποζώματα τῶν 
τριήρων, De Repub. x. See Horace, Carm., i. 
14, 6. 


᾽ 

Ibid. τὴν σύρτιν. On the coast of Africa. 

Ibid. χαλάσαντες τὸ σκεῦος, pulling down the 
mast and rigging. In ver. 19. it is σκευή. 

18. ἐκβολὴν ἐποιοῦντο, they threw out part 
of the cargo: not the whole of it, see ver. 88. 

19. ἐρρίψαμεν. Probably ἔρριψαν. 


Κεφ. 27.] ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 


297 


ἀσιτίας ὑπαρχούσης, τότε σταθεὶς ὁ Παῦλος ἐν μέσῳ αὐτῶν 
εἶπεν, “Ἔδει μὲν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι 
ἀπὸ τῆς Κρήτης, κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν. 
22 καὶ τανῦν παραινῶ ὑμᾶς εὐθυμεῖν: ἀποβολὴ γὰρ ψυχῆς οὐδε- 
98 μία ἔσται ἐξ ὑμῶν, πλὴν τοῦ πλοίον. παρέστη γάρ μοι τῇ 
24 νυκτὶ ταύτῃ ἄγγελος τοῦ Θεοῦ, οὗ εἰμὶ, ᾧ καὶ λατρεύω, λέγων, 
Μὴ φοβοῦ, Παῦλε, Καίσαρί σε δεῖ παραστῆναι: καὶ ἰδοὺ, 
25 κεχάρισταί σοι ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ. διὸ 
εὐθυμεῖτε, ἄνδρες" πιστεύω γὰρ τῷ Θεῷ ὅτι οὕτως ἔσται καθ᾽ 
26 ὃν τρόπον λελάληταί μοι. “εἰς νῆσον δέ τινα δεῖ ἡμῶς ἐκπε- 
27 σεῖν." ‘Qs δὲ τεσσαρεσκαιδεκάτη νὺξ ἐγένετο, διαφερομένων 
ἡμῶν ἐν τῷ ᾿Αδρίᾳ, κατὰ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται 
28 προσάγειν τινὰ αὐτοῖς χώραν' καὶ βολίσαντες εὗρον ὀργνιὰς 
εἴκοσι βραχὺ δὲ διαστήσαντες, καὶ πάλιν βολίσαντες, εὗρον 
29 ὀργυιὰς δεκαπέντε' φοβούμενοί τε μήπως εἰς τραχεῖς τόπους 
ἐκπέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας, ηὔχοντο 
80 ἡμέραν γενέσθαι. τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ 
πλοίου, καὶ χαλασάντων τὴν σκάφην εἰς τὴν θάλασσαν, προ- 
31 φάσει ὡς ἐκ πρώρας μελλόντων ἀγκύρας ἐκτείνειν, εἶπεν ὁ 
Παῦλος τῷ ἑκατοντάρχη καὶ τοῖς στρατιώταις, “᾿Εὰν μὴ 
οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε." 
82 Τότε οἱ στρατιῶται ἀπέκοψαν τὰ σχοινία τῆς σκάφης, καὶ 
88 εἴασαν αὐτὴν ἐκπεσεῖν. ἄχρι δὲ οὗ ἔμελλεν ἡμέρα γίνεσθαι, 
παρεκάλει ὃ Παῦλος ἅπαντας μεταλαβεῖν τροφῆς, λέγων, 
“ Τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες, ἄσιτοι 
34 διατελεῖτε, μηδὲν προσλαβόμενοι. διὸ παρακαλῶ ὑμᾶς προσ- 
λαβεῖν τροφῆς" τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρ- 
85 χει" τοὐδενὸς γὰρ ὑμῶν θρὶξ ἐκ τῆς κεφαλῆς πεσεῖται." "Εὐπὼν 
δὲ ταῦτα, καὶ λαβὼν ἄρτον, εὐχαρίστησε τῷ Θεῷ ἐνώπιον πάν- 
86 των, καὶ κλάσας ἤρξατο ἐσθίειν. εὔθυμοι δὲ γενόμενοι πάντες, 
37 καὶ αὐτοὶ προσελάβοντο τροφῆς" ἦμεν δὲ ἐν τῷ πλοίῳ αἱ 
88 πᾶσαι ἵψυχαὶ διακόσιαι ἑβδομηκονταέξ. κορεσθέντες δὲ τρο- 
φῆς, ἐκούφιζον τὸ πλοῖον, ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θά- 
39 λασσαν. “Ore δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον' 
κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλὸν, εἰς ὃν ἐβουλεύ- 
40 σαντο, εἰ δύναιντο, ἐξῶσαι τὸ πλοῖον. καὶ τὰς ἀγκύρας περι- 
εἐλόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν 


21. κερδῆσαι, evitare. So Josephus, τό γε 


Α. Ὦ. 55, 


q xxviii. I. 


r Matt. x. 30; 
Lu. xii. ἢ; 
et xxi. 18. 


ix. 13; 

Joh. wi. 11; 
1 Tim. iv. 3. 
tii. 413 

et vii. 14. 
Rom. xiii. |; 
1 Pet, iii. 20. 


little distance from the head of the ship. 


μιανθῆναι τὰς χεῖρας αὐτοὺς κερδαίνειν, Antig. ii. 
8, 2. See Beza, Elsner, Palairet. 

27. ᾿Αδρίᾳ. Strabo says that the name of 
Adriatic was extended in his day to the Jonian 
Bea. 

29. The best MSS. read μήπου κατὰ τραχεῖς 
τόπους ἐκπέσωμεν. 

80. ἐκτείνειν. They pretended that they were 


taking the boat to let down the anchor at some’ 


34. The best MSS. read μεταλαβεῖν and ἀπ- 
ολεῖται. 

40. εἴων εἰς τὴν θάλασσαν. They let the ship 
make way. 

Ibid. ἀνέντες ras ζευκτηρίας. Alberti says 
that ships had two rudders, one in the prow, 
and one in the stern; and that when the chains 
were loosencd, they went lower into the water, 
and checked the motion of the shin. 


A.D. 55. 


« xxvii. 26. 


χα Rom.i.14; 
1 Cor. xiv.11; 
Col. iii. 11. 


y Mar.xvi.18; 
Lu. x. 19. 


ἃ xiv. 11. 


ὁ Jac. v. 14, 
13. 


A.D. 56. 


298 IIPABEIZ [Kep. 27, 28. 


πηδαλίων: Kai ἐπάραντες TOV ἀρτέμονα TH πνεούσῃ κατεῖχον 
εἰς τὸν αὐγιαλόν. περιπεσόντες δὲ εἰς τόπον διθάλασσον, ἐπ- 41 
ώκειλαν τὴν ναῦν' καὶ ἡ μὲν πρώρα ἐρείσασα ἔμεινεν ἀσάλευτος, 

ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας τῶν κυμάτων. τῶν δὲ στρα- 42 
τιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσι, μήτις 
ἐκκολυμβήσας διαφύγοι. ὁ δὲ ἑκατόνταρχος βουλόμενος δια- 43 
σῶσαι τὸν Παῦλον, ἐκώλυσεν αὐτοὺς τοῦ βουληματος, ἐκέ- 
λευσέ τε τοὺς δυναμένους κολυμβᾶν, ἀπορρίψαντας πρώτους 
ἐπὶ τὴν γῆν ἐξιέναι, καὶ τοὺς λοιποὺς, obs μὲν ἐπὶ σανίσιν, ods 44 
δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου. καὶ οὕτως ἐγένετο πάντας 
διασωθῆναι ἐπὶ τὴν γῆν. 

υ ΚΑ] διασωθέντες, τότε ἐπέγνωσαν ὅτι Μελίτη ἡ νῆσος κα- 28 
λεῖται' Οἱ δὲ "βάρβαροι παρεῖχον ov τὴν τυχοῦσαν φιλανθρω- 2 
πίαν ἡμῖν: ἀνάψαντες γὰρ πυρὰν, προσελάβοντο πάντας ἡμᾶς, 
διὰ τὸν ὑετὸν τὸν ἐφεστῶτα, καὶ διὰ τὸ ψύχος. Συστρέψαντος 3 
δὲ τοῦ Παύλου φρυγάνων πλῆθος, καὶ ἐπιθέντος ἐπὶ τὴν πυρὰν, 
ἔχιδνα ἐκ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. ὡς 4 
δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, 
ἔλεγον πρὸς ἀλλήλους, “Πάντως φονεύς ἐστιν ὁ ἄνθρωπος 
οὗτος, ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζὴν οὐκ εἴασεν. 
YO μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ, ἔπαθεν οὐδὲν ὃ 
κακόν. οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ κατα- 6 
πίπτειν ἄφνω νεκρόν: ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων, καὶ 
θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλλόμενοι 
ἔλεγον θεὸν αὐτὸν εἶναι.. "Ev δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον 7 
ὑπῆρχε χωρία τῷ πρώτῳ τῆς νήσου, ὀνόματι Ποπλίῳ, ὃς ἀνα- 
δεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν. "ἐγένετο δὲ 8 
τὸν πατέρα τοῦ Ποπλίου πυρετοῖς καὶ δυσεντερίᾳ συνεχόμενον 
κατακεῖσθαι' πρὸς ὃν ὁ Παῦλος εἰσελθὼν, καὶ προσευξώμενος, 
ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἰάσατο αὐτόν. τούτου οὖν γενομένου, 9 
καὶ οἱ λοιποὶ, οἱ ἔχοντες ἀσθενείας ἐν τῇ νήσῳ, προσήρχοντο 
καὶ ἐθεραπεύοντο' οἱ καὶ πολλαῖς τιμαῖς ἐτίμησαν ἡμᾶς, καὶ 10 
ἀναγομένοις ἐπέθεντο τὰ πρὸς τὴν χρείαν. 

Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι 11 
ἐν τῇ νήσῳ, ᾿Αλεξανδρίνῳ, παρασήμῳ Διοσκούροις" καὶ κατ- 12 
αχθέντες εἰς Συρακούσας, ἐπεμείναμεν ἡμέρας τρεῖς" ὅθεν περι- 18 
ελθόντες κατηντήσαμεν εἰς Ῥήγιον, καὶ μετὰ μίαν ἡμέραν ἐπι- 


40. κατεῖχον εἰς τὸν αἰγιαλόν. They made for 
the shore. Raphel. 

Cuar. XXVIII. 1. Μελίτη. The majority 
of commentators suppose this to be Malta, 
though some have conceived it to be an island 
in the Adriatic. ; 

6. πίμπρασθαι, to be inflamed, and swell. See 
Num. v. 21, 22, 27. 

7. τῷ πρώτῳ. An inscription has been found 
in Malta, in which the person is called πρῶτος 


MeA:ralwy. In Cicero’s time Malta was subject 
to the pretor of Sicily. In Ver. iv. 18. Publius 
is said in the martyrologies to have been bishop 
of Malta and afterwards of Athens. 

10. τὴν χρείαν. Probably ras χρείας. 

11. παρασήμῳ Διοσκούροις. The ancient ves- 
sels had some image in the prow, under the 
protection of which they were supposed to sail. 
Castor and Pollux were the patrons of mariners. 
See Alberti. 


Κεφ. 28.} 


14 γενομένου νότου δευτεραῖοι ἤλθομεν εἰς Ποτιόλους: οὗ εὑρόντες 


ΤΩΝ ΑΠΟΣΤΟΛΔΩΝ. 


299 


A.D. 56. 


ἀδελφοὺς, παρεκλήθημεν ἐπ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά: καὶ 
15 οὕτως εἰς τὴν Ρώμην ἤλθομεν. κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες 
τὰ περὶ ἡμῶν, ἐξῆλθον εἰς ἀπάντησιν ἡμῖν ἄχρις ᾿Αππίου Φόρου 
καὶ Τριῶν TaBepyvav’ ods ἰδὼν ὁ Παῦλος, εὐχαριστήσας τῷ 


Θεῷ, ἔλαβε θάρσος. 


16 ὍΤΕ δὲ ἤλθομεν εἰς “Ῥώμην, ὁ ἑκατονταρχος παρέδωκε " xxiv. 23; 


τοὺς δεσμίους τῷ στρατοπεδάρχῃ' τῷ δὲ Παύλῳ ἐπετράπη 


et xxvii. 8. 


μένειν καθ᾽ ἑαυτὸν, σὺν τῷ φυλάσσοντι αὐτὸν στρατιώτῃ. 
17 ς᾽ Εγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι τὸν Παῦλον « xxi. 53. 


a_ οἰχχίγν. 12; 


τοὺς ὄντας τῶν ‘Iovdaiwy πρώτους; συνελθόντων δὲ αὐτῶν, ot xxv 8. 
ἔλεγε πρὸς αὐτοὺς, “"Ανδρες ἀδελφοὶ, ἐγὼ οὐδὲν ἐναντίον 
ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις, δέσμιος ἐξ “1ε- 

18 ροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων: Δοΐτινες ¢ xii. 34; 


et xxiv. 10; 


avaxpivayrés με ἐβούλοντο ἀπολῦσαι, διὰ τὸ μηδεμίαν αἰτίαν et sxv 8. 


19 θανάτου ὑπάρχειν ἐν ἐμοί. “ἀντιλεγόντων δὲ τῶν ᾿Ιουδαίων, 


οἱ xxvi. 81. 
e xxv. 11. 


ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου 
20 ὄχων τί κατηγορῆσαι. ‘dua ταύτην οὖν τὴν αἰτίαν παρεκάλεσα | xxiii. 6; 


οἱ xxiv. 31: 


ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι' ἕνεκεν γὰρ τῆς ἐλπίδος τοῦ ᾽1σ- δι χκνῖ 6, 


7, 29; 


\ \ Ψ ’ , 3) ς \ >A 
21 ραὴλ τὴν ἅλυσιν ταύτην περίκειμαι." Oi δὲ πρὸς αὐτὸν εἶπον, Sos 
ἐμεῖς off f lL cov ἐδεξάμεθα ἀπὸ τῆς ᾿Ιουδαίας. 3 Tim. i. 16 
μεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς ᾿Ιουδαίας, 3 Tim. i. 16. 
οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγεϊίλεν ἢ ἐλάλησέ τι 
22 περὶ σοῦ πονηρόν. βἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς" ε χαὶν. 5,14. 
περὶ μὲν γὰρ τῆς αἱρέσεως ταυτης, γνωστὸν ἐστιν ἡμῖν ὅτι παν- 
28 ταχοῦ ἀντιλέγεται." "Ταξάμενοι δὲ αὐτῷ ἡμέραν, ἧκον πρὸς * xvi. 6. 
αὐτὸν εἰς τὴν ξενίαν πλείονες" οἷς ἐξετίθετο διαμαρτυρόμενος 
4 , “ “Ὁ“ iy 9 Ἁ ὰ ‘ a? I le) 
τὴν βασιλείαν τοῦ Θεοῦ, πείθων τε αὐτοὺς Ta περὶ τοῦ ‘Inco, 
ἀπό τε τοῦ νόμου Μωσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ ἕως 
ς , i RN 3 (θ - λε 4 : δὲ Cae i ποῖ: 
24 ἑσπέρας. "καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν. | xvii. 4. 
25 ἀσύμφωνοι δὲ ὄντες" πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ 
4 ta ef A δ A \ g ’ 
Παύλου ῥῆμα ἕν, “ On καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησε Fsech- xi. 3} 
26 διὰ ᾿Ησαΐου τοῦ προφήτον πρὸς τοὺς πατέρας ἡμῶν, * λέγον, Matt.sili.14; 


κ Esa. vi. 9; 


Mar. iv. 12: 


“ Πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπὲ, ᾿Ακοῇ ἀκούσετε, Lu. vii. 10: 


Joh. xii. 40; 


a ‘ 
καὶ ov μὴ συνῆτε' καὶ βλεποντες βλέψετε, καὶ οὐ μὴ ἴδητε. kom. xi. 8. 


14. Ποτιόλους. Josephus mentions Jews at 
Puteoli. Antiqg. vol. i. p. 864. 

Ibid. ἐπ᾽ αὐτοῖς. Probably wap’ αὐτοῖς. 

15. Appii Forum and Tres Tabernz were on 
the Appian way; the former fifty-one, the lat- 
ter twenty-eight, miles from the city. Cicero 
writes to Atticus, “ Ab Appii Foro hora quarta: 
dederam aliam paulo ante Tribus Tabernis.” 
ii. 10. 

16. στρατοπεδάρχῃ. The commander of the 
pretorian bands, who at this time was Burras. 
He commanded them from 51 to 62: before and 
after his time there were two commanders. 
Krebsius. For prisoners from the provinces 
being committed to the prafectus pretorii, see 


Pliny, Ep. x. 65. 

Ibid. καθ᾽ ἑαυτὸν is either by himself, or ac- 
cording to his own fancy. Beza and Alberti ren- 
der it seorsim. 

Ibid. στρατιώτῃ. His left arm was fastened 
by a chain to the prisoner’s right arm. See 
Seneca, Ep. 5. § 6. De Tranquil. 

21. Since 8. Paul sailed from Cesarea, there 
had not been time for the Jews to send to Rome 
abqut him: and the Jews at Rome had not 
heard of him lately, because he had been two 
years in prison. 

23. ξενίαν. See Philemon 22. 

25. Most MSS. read πατέρας ὑμῶν. 


800 ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ. [Κεφ. 28. 


_A.D. 86. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶ βαρέως 27 
ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν' μήποτε ἴδωσι 
τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι 

init. 46; καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. 'Γνωστὸν οὖν ἔστω 28 

xvi δ᾽ ὑμῖν, ὅτι τοῖς ἔθνεσιν ἀπεστάλη τὸ σωτήριον τοῦ Θεοῦ, αὐτοὶ 
καὶ ἀκούσονται. Kal ταῦτα αὐτοῦ εἰπόντος ἀπῆλθον οἱ ‘Iov- 29 
δαῖοι, πολλὴν ἔχοντες ἐν ἑαυτοῖς συζήτησιν. 

Α.Ὁ. 86:8. ἜΜΕΙΝΕ δὲ ὁ Παῦλος διετίαν ὅλην ἐν ἰδίῳ μισθώματι, 30 
καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτὸν, KnpUc- 81 

A ‘ A“ “ ’ [οὶ ’᾽ 
σων τὴν βασιλείαν τοῦ Θεοῦ, καὶ διδάσκων τὰ περὶ τοῦ Κυρίον 
᾽ a a“ U [ 3 Ul 

Ιησοῦ Χριστοῦ, μετὰ πάσης παρρησίας ἀκωλύτως. 


29. This verse is omitted in many MSS: as are the words 6 Παῦλος in ver. 30. 


om 


THE EPISTLES OF S. PAUL. 


Tue order, in which these Epistles are printed, is certainly not the 
order, in which they were written. The dates of some of them cannot 
be exactly ascertained, e. g. the Epistles to the Galatians, Titus, and the 
first to Timothy. With respect to the others, there is little doubt as to 
the places from which they were written, and their relative connexion 
with the history of 8S. Paul: though the precise years will vary according 
to the-echeme of chronology which we adopt. I should place them in the 
following order : 


5 1 Thessalonians...A.D. 46.......... from Corinth. 
εὖ 2 Thessalonians......... 47..... «ον οοοοονοο. “---- 
J Titus sicocevensessccsedans δ] woe. Ephesus. 
6 Galatians ........., 52 ..--- -- 
16. 1 Corinthians............ 52 ‘ ---. 
ἜΝ 1 Timothy ..... ὁ νυ νον ον Boe rcsanisevanstes Troas 
or. 2 Corinthians............ ΡΥ ΡΥ Macedonia. 
Je Romans νὰ DOs seedvessisieees Corinth 
06 Ephesians 

asians Seen δ8ι 1 ἐνερ υρνονονόν Rome 
, Philemon 

Philippians 
“ Hebrews asicciscsesesvaqus: OSsisvesessescseses uncertain. 


1 2 Timothy .........cs0008 64, 65, or 66.... Rome. 


EPISTLE TO THE ROMANS. 


The Epistle to the Romans was written from Corinth early in the 
year 53, when S. Paul had been spending three months in that part of 
Greece, and was on the point of setting out for Jerusalem with the col- 
lections of the Maccdonian and Achean churches. See Acts xix. 21; 
xx. 1,3; 1 Cor. xvi. 3; Rom. xv. 25. For it being written from Corinth. 
see notes at xvi. 23. 


WAYAOY TOY ATOZTOAOY 


H ΠΡΟΣ 


POMAIOYS EITDTIZTOAH. 


1 "ΠΑΥ͂ΛΟΣ, δοῦλος ᾿]ησοῦ Χριστοῦ, 


κλητὸς ἀπόστολος, : ἐλεεῖ μὴ 15; 


9 ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ, (ὃ προεπηγγείλατο διὰ τῶν Gal. i. 15. 


3 προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις “περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ aoe a 


4 γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, ἀ γοῦ δρισθέντος = τ 
υἱοῦ Θεοῦ ἐν δυνάμει, κατὰ πνεῦμα ἁγιωσύνης, ἐξ ἀ ἀναστάσεως alr. 10; 
5 νεκρῶν, ᾿Ιησοῦ Χριστοῦ τοῦ Kuplov ἡμῶν, “δι᾿ οὗ ἐλάβομεν 13 15; at, xi. 
χάριν καὶ ἀποστολὴν, εἰς ὑπακοὴν πίστεως ἐν πᾶσι τοῖς ἔθνε- vi. 13; Peal. 


Gow ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ἐν ols ἐστε καὶ ὑμεῖς, κλητοὶ E Ἐν 4; 


1 
7 Inood Χριστοῦ") 'πᾶσι τοῖς οὖσιν ἐν “Ῥώμῃ ἀγαπητοῖς Θεοῦ, is in δὲ 
κλητοῖς ἁγίοις" χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν Ju. sii. 5; 


καὶ Κυρίου Ἰησοῦ “Χριστοῦ. 


xxxiii. 14; 
Exzech. 


8 ELI parrov μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ ᾿Ιησοῦ Χριστοῦ Sy 
ὑπὲρ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τ Dan. ix. 36; 


9 τῷ κόσμφ' "μάρτυς γάρ μου ἐστὶν 6 Θεὺς, ᾧ λατρεύω ἐν τῷ 9 


Mich. vii. 


πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως ᾿ Matt. I 
10 μνείαν ὑμῶν ποιοῦμαι, ἱπάντοτε ἐπὶ τῶν προσευχῶν μου δεό- La. i. “hs; 


iii, 23, 31; 


μενος, εἴπως ἤδη ποτὲ εὐοδωθήσομαι, ἐν τῷ θελήματι τοῦ Θεοῦ ac. i. 80; 
11 ἐλθεῖν πρὸς ὑμᾶς" "ἐπιποθῶ yap ἰδεῖν ὑμᾶς, ἵνα τὶ μεταδῶ "38; 


d Joh. x. 80, ἄς. ; Act. xiii. 82, 88; Heb. i. 5; v. 5, 6. 


iii. 8. {1 Cor. i. 2; Epb. i. 1; 1 Thens. iv. 7. 


10. k xv. 29, 

Cuap. I. 1. ἀφωρισμένος. See Acts xiii. 2; 
Gal. i. 15. 

3. γενομένου. Born. Pyle, Macknight. See 
Gal. iv. 4. 

4. ὁρισθέντος. Declared. Chrysostom, Theo- 
phylact, Gecumenius. See Elsner. Le Clerc 
says that ὁρίζειν signifies demonstrare, ita clare 
definire, ut nulla possit esse ambiguitas. See 
Acts x. 42. 

Ibid. ἐν δυνάμει. Eficaciter, potenter, as in 
Col. i. 29. He was proved to be the Son of God 
by many signs of power. 

Ibid. κατὰ πνεῦμα ἁγιωσύνης. This is op- 
posed to κατὰ σάρκα, and means the divine nature 
of Christ, as in 1 Pet. iii. 18. 

Ibid. ἐξ ἀναστάσεως νεκρῶν. Raphel gives 
reasons for thinking this may mean, after the 
resurrection of the dead. So Palairet. Christ was 


g Eph. v. 20; Heb. xiii. 15; 1 Thess. i. 8. 
2 Cor. i. 23; xi. 31; Gal. i. 20; Phil. i. 8; 1 Thess. ii. 5; iii. 10; 2 Tim. i. ὃ. 


2 Tim. ii. 8. 
e xii. 8; xv. 15; xvi. 26; 1 Cor. xv. 10; Epb. 
b ix. 1; 
i xv. 23, 82; 1 Thess. iii. 


proved to be the Son of God by many tokens of 
power, but particularly by his resurrection from 
the dead. See Acts x. 42; xvii. 31. 

5. els ὑποκοὴν--- ἔθνεσιν, to make all the Gentiles 
obedient unto faith. See a similar construction 
in ver. 16, 17; xvi. 26; 2 Cor. ix. 18; 1. Pet. 
i, 22. 

8. ὑπέρ. Most MSS. read περί. 

9. ἐν τῷ πνεύματί pov. With all my heart, 
and all my soul. 

10. ἐλθεῖν should be coupled with δεόμενος. 
Beza, Schmidius: but Raphel connects 8eé- 
μένος with efews. The former construction 
seems preferable, and εὐοδωθήσομαι alludes to 
his intended journey to Jerusalem. See xv. 
25, 30. 


Ibid. ἤδη xoré. Tandem aliquando, Raphel. 


904 


1 xv. 32. 


Ὁ 1Cor.iz.1 


EMMISTOAH 


[ Keo. 1. 


χαρισμα ὑμῖν πνευματικὸν, εἰς TO στηριχθῆναι ὑμᾶς" ‘TovTO 12 

δέ ἐστι, συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίσ- 

Tews ὑμῶν τε καὶ ἐμοῦ. ™ov θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, 13 
g, OTL πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, (καὶ ἐκωλύθην ἄχρι 


2Cor.xi.28. τοῦ δεῦρο, ἵνα καρπόν τινα σχῶ καὶ ἐν ὑμῖν, καθὼς καὶ ἐν 


© Pgal.xl.10; 
4 Tim. i. 8; 
1 Cor. i. 18 
xv. 2. 

P iti. BL; 
Hab. ii. 4; 
Joh. iii. 36; 
Gal. iii. 11; 
Phil. iii. 9; 


τοῖς λοιποῖς ἔθνεσιν. 


Ὁ“ Ἑλλησί τε καὶ Βαρβάροις, σοφοῖς τε 14 
; καὶ ἀνοήτοις ὀφειλέτης εἰμί' οὕτω τὸ KaT ἐμὲ πρόθυμον καὶ 15 
ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι. 
τὸ εὐαγγέλιον τοῦ Χριστοῦ" 
ρίαν παντὶ τῷ πιστεύοντι, ᾿Ιουδαίῳ τε πρῶτον καὶ “Ελληνι. 


οΟὐ γὰρ ἐπαισχύνομαι 16 
δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτη- 


Heb. x. 38. Ρ δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως 17 


q Act. xiv. 
14, &e.; 
xvii. 24, &c. 
τ Peal. xix. 
1, &e.; 


ζήσεται. 


exlviii.8,&c. ,. 


εἰς πίστιν, καθὼς γεγραπται, “Ο δὲ δίκαιος ἐκ πίστεως 


"ATIOKAATIITETAI yap ὀργὴ Θεοῦ ἀπ᾽ οὐρανοῦ ἐπὶ 18 


3 ’ Ἁ 4 ’ ᾽ 4 “ A 3 [2 3 
«Deatxxvii, πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν 


28, 29; 
Eph. iv. 17. 


ἀδικίᾳ κατεχόντων. “διότι TO γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν 19 


A 9 3 a, ὃ ‘ Θ Ν ? ” bd , r~-.» 32} > A 
t Deut. iv. ἐν αὐτοῖς" ὁ yap Θεὸς αὐτοῖς ἐφανέρωσε" "τὰ yap ἀόρατα αὐτοῦ 20 


15, &c.; 
xvii. 29; 


ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἧ TE 


-29; ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολο- 
Paal. cvi. 10; μ Τῆς, 


Sap. xii. 
43, &c.; 
Jer. ii. 11; 
Eva. xl. 18; 


4 8 , ’ Ἁ ‘ 9 e \ 20 , a ? 
γήτους. "διότι γνόντες τὸν Θεὸν, οὐχ ws Θεὸν ἐδόξασαν, ἢ εὐ- 21 
χαρίστησαν, ἀλλ᾽ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, 


Act. xvii.29. Καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία: φάσκοντες εἶναι 22 


υ Peal. 
Ἰχχχὶ. 12; 


σοφοὶ, ἐμωράνθησαν, txai ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτον 23 


Act. xiv.16; Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπον καὶ πετεινῶν 


2 Thess. ii. 
11. 


11. χάρισμα πνευματικόν. It seems to have 
been the privilege of an apostle to confer these 
spiritual gifts: from which it has been inferred, 

t no apostle had as yet visited Rome. This 
seems also to be shewn by the word καρπὸν in 
verse 13. See Acts viii. 16; Rom. xv. 18— 
22, 29. 

12. συμπαρακληθῆναι. That I also may receive 
comfort together with you by the faith which is 
common to both of us. 

13. καρπόν. He wished to sow the gospel 
among them, that their proficiency in it might 
be his fruit. 

14. BapBdpois. 
meant Romans. 

15. οὕτω τὸ κατ᾽ ἐμέ. 
account I am anxious &c. 

16. τοῦ Χριστοῦ is perhaps an interpolation. 

Ibid. εἰς σωτηρίαν. To produce salvation, as 
eis ὑπακοὴν in ver. 5. 

17. Scaliger translates ἐκ πίστεως εἰς πίστιν, 
ΓΕ ΗΝ et incremento fidei, and compares it 
with ἐκ γενεᾶς els γενεάν. So Fell, Le Clerc. 
Or it may mean, God’s method of justifying us 
by faith in Christ is revealed eis πίστιν, to bring 
ἐπ all to believe it. Pyle. Δικαιοσύνη Θεοῦ is 
the righteousness appointed and approved by God. 
Fell, Lock, Macknight. See iii. 21. 


Krebsius says that S. Paul 


Thus even on my own 


καὶ τετραπόδων καὶ ἑρπετῶν. 


"86 καὶ παρέδωκεν αὐτοὺς 24 


Ibid. Ὁ δὲ δίκαιος κ. τ. λ. Macknight renders 
it, The just by faith shall live. 

18. κατεχόντων. Who confine or hinder. Sce 
ii. 8. 

19. Because that which can be known of God 
is manifested among them, if they would dis- 
cern it. 

20. ἀπὸ κτίσεως κόσμον. Hackspanius takes 
ἀπὸ for ἐκ. The invisible things are known by the 
visible works of creation. Ad Matt. xxvii. 22. 
This was also the interpretation of Theophylact, 
Luther, Pearson, Hombergius, Wolfius. There 
is a similar sentiment in Aristotle, De Mundo, 
c. 6. πάσῃ θνητῇ φύσει γενόμενος ἀθεώρητος ἀπ᾿ 
αὐτῶν τῶν ἔργων θεωρεῖται ὁ Θεός : and in Plito 
ap. Cyrill. Adv. Julian. iii. p. 97. ἀπὸ τοῦ κάλ- 
λους τῶν αἰσθητῶν ἐπὶ τὸ νοητὸν τοῦ Θεοῦ κἀλ- 
λος ἀναφοιτῆσαι δεῆσαι. See Matt. vii. 20. 

23. of τὸν ἀληθῆ Θεὸν καταλιπόντες, τοὺς ψευδ- 
ωὠνύμους ἐδημιούργησαν, φθαρταῖς καὶ γενηταῖς 
οὐσίαις τὴν τοῦ ἀγεννήτον καὶ ἀφθάρτον πρόσ- 
pnow ἐπιφημίσαντες. Philo Jud. vol. ii. p. 161. 
Δόξα is used for the visible appearance of God, 
so far as it can be visible: Exod. xxxiii. 18, 22; 
1 Cor. xi. 7; 2 Cor. iv. 6. So also in Psalm 
cvi. 20. καὶ ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὅμοι- 
wpart μόσχου. 


Κεφ. 1, 2.] ΠΡΟΣ PAMAIOTS. 
ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν, 


25 τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς. Oltives μετήλε 
λαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν 
καὶ ἐλάθρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλο- 

26 γητὸς εἰς τοὺς αἰῶνας. ἀμήν. "διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ 
Θεὸς εἰς πάθη ἀτιμίας: αἴ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν 

27 τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ὁμοίως τε καὶ οἱ 
ἄρρενες, ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθη- 
σαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσι τὴν 
ἀσχημοσύνην κατεργαζόμενοι, καὶ τὴν ἀντιμισθίαν ἣν ἔδεε τῆς 

48 πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες. Kal καθὼς οὐκ 
ἐδοκίμασαν τὸν Θεὸν. ἔχειν ἐν ἐπυγνώσει, 7 κεν αὐτοὺς 

29 ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, πεπληρω- 
μένους πάσῃ ἀδικίᾳ, πορνείᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ μεσ- 

80 τοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας: ψιηιθυριστὰς, 
καταλάλους, θεοστυγεῖς, ὑβριστὰς, ὑπερηφάνους, ἀλαζόνας, 

81 ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ἀσυνθέτους, 

82 ἀστόργους, ἀσπόνδους, ἀνελεήμονας" οἵτινες τὸ δικαίωμα τοῦ 


305 


= Lev. xviii. 
23,23; 
Eph.v.11,18. 


Θεοῦ ἐπιγνόντες, ὅτε of τὰ τοιαῦτα πράσσοντες ἄξιοι θαν- 
ἄτου εἰσὶν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι 


τοῖς πράσσουσι. 


2 


YAIO ἀναπολόγητος εἶ, ὦ ἄνθρωπε, πᾶς ὁ κρίνων: ἐν ᾧ yap 


y 2 Sam. 
xii. 5, &e.; 
Matt. vii. 1; 
1 Cor. iv. 3. 


κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις' τὰ γὰρ αὐτὰ πράσσεις 1 Ksaxxx.18; 


2 ὁ κρίνων. οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ Θεοῦ ἐστὶ κατὰ ἀλήθειαν 


2 Pet. iii. 9, 
15. 


8 ἐπὶ τοὺς Ta τοιαῦτα πράσσοντας. Δογίξῃ δὲ τοῦτο, ὦ ἄνθρωπε, * ix. 23; 


ὃ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτὰ, ὅτι σὺ 34 
4 ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ ; "ἢ τοῦ πλούτου τῆς χρηστότητος 
αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, 
δ ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει ; δκατὰ δὲ τὴν 


ut. χχχὶΐ. 
; ὅλο. ν. 8. 


b xiv. 12; 

ὃ se Job xxxiv.11; 

ayvowy Pwal. lxii. 18; 
Jer. xvii. 10; 

xxxil. 19; 

a Matt. xvi.37; 


σκληρότητά cov καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ χ Cor. ii. 8; 


ς ὑργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ, 


A 


3 Cor. v. 10; 
Apoc. xxii. 


7 ds ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" τοῖς μὲν καθ᾽ ὑπο- 13. 


25. τὴν ἀλήθειαν. The true idea, or the reality. 
Philo speaks of Moses wondering ὅσον ψεῦδος 
ἀνθ᾽ Sons ἀληθείας ὑπηλλάξαντο. lc. p. 160. 

Ibid. παρὰ τὸν xrlcovra. Magis quam Crea- 
torem, Krebsius. Prater Creatorem, Chemnitius, 
Valckenaer. See 1 Cor. iii. 11, and note at 
Rom. xiv. 5. 

26, 27. Compare Philo Judzus, vol. ii. p. 20, 
280, 306. 

Ibid. πάθη ἀτιμίας, i.e. ἄτιμα πάθη. See vii. 
δ; Luke xvi. 8. 

28. Et sicut noluerunt Deum accuratius cog- 
noscere. Krebsius. Οὐκ ἐδοκίμασαν ἔχειν is the 
same as ἐδοκίμασαν οὐκ ἔχειν. 

Ibid. ἀδόκιμον νοῦν. A mind incapable of 
judging. Macknight, Fell, Pyle. See ii. 18. 
(δοκιμάζειν.) 


performing good works. 


x 


29. πορνείᾳ is omitted in many MSS. 

81. ἀσυνθέτους, fadifragos: ἀσπόνδους, qui 
reconciliari et placari nequeunt. Raphel: but 
ἀσπόνδους is wanting in many MSS. 

32. δικαίωμα is merely a law or ordinance : 
or it may be the same as κρίμα in ii. 2. See ii. 
26; viii. 4; Heb. ix. 1. 

Cuap. 1. 1. was. This is addressed to 
both Jews and Gentiles. See ver. 17. 

2. κατὰ ἀλήθειαν. Revera, certissime. Raphel, 
Palairet. 

4, ἄγει. Is intended to lead 

δ. κατά, propter. Raphel. 

6. ὑπομονὴν ἔργου ἀγαθοῦ. Continuance in 
See 1 Thess. i. 3. καθ᾽ 
ὑπομονὴν refers to κατὰ τὰ ἔργα. 


806 


ἘΠΙΣΤΟΛῊ 


[Κεφ. 2. 


μονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσε, 


ae ζωὴν αἰώνιον" 


“τοῖς δὲ ἐξ ἐριθείας, καὶ ἀπειθοῦσι μὲν τῇ ἀλη- 8 


θείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργὴ, θλίψις καὶ 9 
στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου 
τὸ κακὸν, ᾿Ιουδαίου τε πρῶτον καὶ “Ελληνος" δόξα δὲ καὶ τιμὴ 10 
καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, ᾿Ιουδαίῳ τε πρῶτον 

ἃ Deat.x.17; καὶ Ελληνι" Sov γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ. ὅσοι ει 


2 Par. xix.7; 


Job xxxiv.19; YAP ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται καὶ ὅσοι ἐν νόμῳ 12 


Act. x. 34; 
Gal. ii. 6; 

Eph. vi. 9; 
Col. iij. 25 ; 


ἥμαρτον, διὰ νόμου κριθήσονται' (tod yap of ἀκροαταὶ τοῦ 18 
νόμον δίκαιοι Tapa τῷ Θεῷ, ἀλλ᾽ οἱ ποιηταὶ τοῦ νόμου δικαιω- 


1 Pet.1.17. θήσονται. ὍΟταν γὰρ ὄθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ 14 


Φ Matt.vii.21; 


Jac 33-35, νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἶσι νόμος" οἵτινες 15 

1 Joh. iii. 7. ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐ- 
τῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλ-- 
λήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,) 


xxv. 31: 


ἐἐν ἡμέρᾳ ὅτε κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, κατὰ 16 


Act. xvii. 81; TO εὐαγγέλιόν μου, διὰ ᾿Ιησοῦ Χριστοῦ. 


1 Cor. iv. 5. 
wix. 4; 


Ἴδε, σὺ ᾿Ιουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ τῷ νόμῳ, καὶ 17 


Job. vit. 88, καυχᾶσαι ἐν Θεῷ, ὃ" καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ 18 

5 Phil. i. 10. διαφέροντα, κατηχούμενος ἐκ τοῦ νόμου: πέποιθάς τε σεαντὸν 19 
ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων, 30 
διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς 


i Peal. 1. 
16, ἄς. ; 
Matt. xxiii 
toto. 


κ ix, 4. 


12 Sam. 
xii. 14; 
Esa. lii. 5; 
Ezech.xxxvi. 2, 
20, 23. 


ἀληθείας ἐν τῷ νόμῳ. '6 οὖν διδάσκων ἕτερον, ceavrov ov δι- 21 
δάσκεις ; ὃ κηρύσσων μὴ κλέπτειν, κλέπτεις ; ὃ λέγων μὴ μου- 22 
χεύειν, μοιχεύεις ; ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς ; *8> 28 
ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσφως τοῦ νόμου τὸν Θεὸν 

ἀτιμάζεις ; ‘'T γὰρ ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖταε 94 
ἐν τοῖς ἔθνεσι, καθὼς γέγραπται. Περιτομὴ μὲν γὰρ ὠφελεῖ, 25 
ἐὰν νόμον πράσσῃς" ἐὰν δὲ παραβάτης νόμου ἧς, ἡ περιτομή 


σου ἀκροβυστία γέγονεν. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα 26 


8. τοῖς ἀξ ἐριθείας. Those who act from con- 
tentiousness, as τὸν ἐκ πίστεως in ili. 26. τοῖς ἐκ 
περιτομῆς iv. 12. of ἐκ πίστεως, Gal. iii. 9. 

Ibid. θυμὸς is rage: ὀργὴ, anger with desire 
of revenge. 

9. θλίψις καὶ στενοχωρία. See 2 Cor. iv. 8. 

12. ἀνόμως. Without a law expressly revealed. 
These persons ἀνόμως ἀπολοῦνται, they will not 
require a special law to condemn them. 

14. τὰ τοῦ νόμου ποιῇς. Kaphel says that 
this does not mean, perform the commands of the 
law, but do every thing that the law could do. 

15. μεταξὺ ἀλλήλων, Among their own selves. 

16. κατὰ τὸ εὐαγγέλιόν pou, according as I 
have explained the doctrines of Christianity. 

17. He now turns particularly to the Jews. 
See ver. 1. We should perhaps read εἰ δὲ for ἴδε. 
. Ibid. éwavawaty τῷ νόμῳ. Restest upon the 
Law, as if nothing was required of thyself. 

18. δοκιμάζξεις τὰ διαφέροντα. See Phil. i. 10. 


Raphel gives three meaninge to διαφόροντα, exi- 
mia, utilia, and controversias, but he does not de- 
cide between them. The phrase probably means, 
to observe the distinctions which are proper to be 
kept, whether those distinctions relate to the 
ceremonial law, as in this sage, or to the 
moral law, as in Phil. i. 10. hail tet ae ex- 
plains it, κρίνεις τί δεῖ πρᾶξαι, καὶ τί μὴ δεῖ 
πρᾶξαι. Andocides has a similar expression, 
δεινὸν μὲν οὖν ἐστι καὶ ὑπὸ τῶν ἀγνοούντων τὰ 
δίκαια πάσχειν κακῶς πολὺ δὲ χαλεπώτερον, 
ὅταν τις ἐπιστάμενος τὰ διαφέροντα, παραβαίνειν 
τολμᾷ, In Alcib. p. 121. So also Arrian, ἔργον 
Tov φιλοσόφου τὸ μέγιστον καὶ πρῶτον, δοκιμά- 
few τὰς φαντασίας καὶ διακρίνειν, καὶ μηδεμίαν 
ἀδοκίμαστον προσφέρεσθαι, Epict. i. 20. See i. 
28, (ἀδόκιμον :) xii. 2; Heb. v. 14. 
᾿ 20, μόρφωσιν. A complete scheme. Pyle. 
22. ἱεροσυλεῖς. Dost thow not pay the proper 
offerings to the temple and the priests? 


Κεφ. 2, 3.] 


ΠΡΟΣ PAMAIOTS. 


307 


τοῦ νόμου φυλάσσῃ, οὐχὶ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν 

27 λογισθήσεται, καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία, τὸν νόμον τε- 

λοῦσα, σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμον ; 
98 ™ov γὰρ ὁ ἐν τῷ φανερῷ ᾿Ιουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ " ix. 7; 


Job. viii. 89. 


29 ἐν σαρκὶ περιτομή: "GAN ὁ ἐν τῷ κρυπτῷ ᾿Ιουδαῖος, καὶ TEPL- » Deat.x.16; 
τομὴ καρδίας ἐν πνεύματι, οὐ ypaupate οὗ ὁ ἔπαινος οὐκ ἐξ *** 6: 


ἀνθρώπων, ἀλλ᾽ ἐκ τοῦ Θεοῦ. 


Jer. iv. 4; 
Col. ii. 11; 
Phil. iii. 2, 3; 


9 Τί οὗν τὸ περισσὸν τοῦ ᾿Ιουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περύ- | Pet. ii. 45 


2 τομῆς ; πολὺ, κατὰ πάντα τρόπον. πρῶτον μὲν γὰρ ὅτε ἐπισ- 


1 Cor. iv. 5; 
1 Thess. ii. 4. ; 


3 τεύθησαν τὰ λόγια τοῦ Θεοῦ. Pri γὰρ, εἰ ἠπίστησάν τινες ; ° Hi. 18; 
4 μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει; “μὴ Deut. ἵν. 7,8; 


γένοιτο" γινέσθω δὲ ὁ Θεὸς ἀληθὴς, πᾶς δὲ ἄνθρωπος ψεύστης, 19, 


Psa!. exivii. 
20. 


καθὼς γέγραπται, “Ὅπως ἂν δικαιωθῇς ἐ ἐν τοῖς λόγοις σου, καὶ ? ix. 6; 


Num. xxiii. 


5 νικήσῃς ἐν τῷ κρίνεσθαί, σε. Εἰ δὲ ἡ ἀδικία ἡ ἡμῶν Θεοῦ δικαιο- 19; 3 Tim. 


ii. 13; 


σύνην συνίστησι, τί ἐ ἐροῦμεν ; μὴ ἄδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν Heb. iv. 3. 
6 ὀργήν ; κατὰ ἄνθρωπον λέγω" τ μὴ γένοιτο" ἐπεὶ πῶς κρινεῖ ὁ «1 are meas 
7 Ocos τὸν κόσμον ; Ei γὰρ ἡ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύ- ς exvi 11; 

σματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρ- 1 : yg a 38 


8 TWAOS κρίνομαι ; ; καὶ μὴ, (καθὼς ᾿βλασφημούμεθα, 


καὶ καθώς xviil. 25; 


Job viii. $3; 


φασί τινες ἡμᾶς λέγειν,) ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ κχκχεὶν. 17. 


ἀγαθά ; ὧν τὸ κρέμα ἔνδικόν ἐστι. 


9 "Τί οὖν προεχόμεθα ; οὐ πάντως" προῃτιασάμεθα yap ᾽Ἰου- " Gal. ii. 32. 


Cuap. III. 2. ἐπιστεύθησαν agrees with 
᾿Ιουδαῖοι, not with λόγια. They had the oracles 
of God entrusted to them. See 1 Cor. ix. 17. 
Λόγια means the Old Testament. See Alberti. 
The advantage (7d περισσὸν) to the Jews was, 
that they had the opportunity of knowing the 
conditions of the covenant, which the heathen 
did not. Γὰρ is perhaps an interpolation. 

δ. ἠπίστησαν. Had not faith. He is refer- 
ring to the covenant which God made with the 
Jews, of which faith was the condition: and 
hence he argues, that the promise of God was 
not broken, when he cast off the Jews, because 
they had not fulfilled the condition of the cove- 
nant. Τὴν πίστιν τοῦ Θεοῦ is the faithfulness, 
or promise of God: this promise was sti] kept to 
those who had faith, i. e. to Jews or Gentiles. 

4. ἀλήθης, a keeper of the covenant : ψεύστης, 
α violator of the covenant. He means to say, 
that God still keeps to his covenant; it was 
the unbelieving Jews who violated it. See ἀλη- 
θείας in xv. 8. 

5. If the fact of our being unrighteous, and 
consequently our rejection, is the means of esta- 
blishing God’s righteousness, (see iii, 21.) might 
it not be said, that He is unjust in being angry 
with us? He speaks in the person of the un- 
believing Jews. 

Ibid. κατὰ ἄνθρωπον λέγω. Origen says, that 
some copies divided the sentence thus, ἐπιφέρων 
τὴν ν κατὰ ἄνθρωπον ; λόγω, κ. τ. A. vol. iv. 
Ῥ. 602. But 5. Paul generally uses κατὰ ἄν- 
θρωπον, when he is not speaking of himself, or 


any particular individual, but of men in general. 
See 1 Cor. ix. 8; xv. 82. 

6. ἐπεί. Otherwise. See 1 Cor. v. 10. He 
perhaps alludes to Gen. xviii. 25. 

7, 8. This is a continuation of the question 
or objection in ver. 5. If the fact of the Jews 
having broken the covenant (by not believing ἐπ 
Christ) has been the cause that the ise of 
God has been extended (ἐπερίσσευσεν to 0 still 
greater number of people, are the Jews 
punished as sinners? It ‘ould be enough for 
them to lose the privileges of the covenant; or 
rather, they should continue to live wickedly, be- 
cause good comes from it to the world at large. 
Kal μὴ ὅτι ποιήσωμεν is, and why should we not 
do &c, (Grotius, Wolfius:) the words καθὼς -- 
λέγειν are inserted by S. Paul in the midst of 
the objection of the Jew. 

8. ὧν τὸ κρίμα ἔνδικόν ἐστι. This refers to 
the unbelieving Jews in general, or to those 
who say, ποιήσωμεν x. τ A. The Jews had 
asked, τί κἀγὼ κρίνομαι; 8. Paul says, τὸ κρίμα 
ἕνδικόν ἐστι, and the reason is given in ver. 9. 

9. The Jew then asks, τί οὖν προεχόμεθα ; 
Lf our punishment is just, J ask again, (as in ver. 
1.) what advantage have we over the Gentiles ? 
To which S. Paul answers, Ob πάντως, None at 
all, as to an immunity from punishment: for I 
have before charged both Jews and Gentiles with 
being guilty of many sins in their own persons. 
This charge was made against both in ii. 1 
—16; and against the Jews in particular in 
ver. 17. 


x2 


808 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 3. 


t Peal. xiv.3; Saiovs τε καὶ "Ελληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι, 'καθὼς γέ- 10 
a Paal.v.9; γραπται, “Ὅτι οὐκ ἔστι δίκαιος οὐδὲ εἷς" οὐκ ἔστιν ὁ συνιῶν, 11 


ex). 3. 
= Peal. x. 7. 


b ΜΝ φ 3 “~ Ἁ , ’ὔ 3» ἢ Ψ 3 ¢ 
οὐκ ἔστιν ὁ ἐκξητῶν tov Θεόν. πάντες ἐξέκλιναν, ἅμα ἠχρειώ- 12 


A bJ Μ ἴω ’ 3 ΝΜ - ΟΦ; u 4 
y Prov.i.16; θησαν. οὐκ ἔστι ποιῶν χρηστοτητα, οὐκ ἔστιν ἕως ἐνὸς. "τάφος 18 


Ena. lix. 7. 


s Peal.xxxvi ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν'" 
1 


seeech, avi, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν: "ὧν TO στόμα ἀρᾶς Kai πι- 14 
or τς κρίας γέμει. γ ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ 15 
Gal. δ. 16; ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν" καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν. ᾿" 
Jon vag, ᾿οὐκ ἔστε φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.: 5"Οἴς- 18 
poke Sapev δὲ ὅτι ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ: ἵνα 
ἐπ ταν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ Θεῷ. 
Col. it. 11. ἡ διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον av- 20 
om. 83; Tou διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 

tMattxx.29; Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται, μαρτυ- 21 
rue 75 ρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, δικαιοσύνη δὲ Θεοῦ 22 
1 Τίπι. ti.6; διὰ πίστεως ᾿Ιησοῦ Χριστοῦ, εἰς πάντας καὶ ἐπὶ πάντας τοὺς 

τ Pet. i. 18. πιστεύοντας" οὐ γάρ ἐστι διαστολή “πάντες γὰρ ἥμαρτον, καὶ 23 
is 39. ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, ‘Sixacovpevor δωρεὰν τῇ αὐτοῦ 24 
τ τς - χάριτι, διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ ᾿Ιησοῦ, ξὸν προ- 25 
Ἢ ἔθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι, 
ἐν. 10, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προ- 


10, 11. S. Paul here quotes very loosely. 
The LXX read, οὐκ ἔστι ποιῶν χρηστότητα, 
οὐκ ἔστιν ἕως ἑνός. Κύριος ἐκ τοῦ οὐρανοῦ δι- 
ἔκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν 
εἰ ἔστι συνιῶν, ἣ ἐκζητῶν τὸν Θεόν. These 
verses, from 10 to 18, all occur together in 
some good MSS. of Psalin xiv. 

15. The LXX read, of δὲ πόδες αὐτῶν ἐπὶ 

πονηρίαν τρέχουσι, ταχινοὶ ἐγχέαι alua. See 
Prov. i. 16. 
, 19. νόμος. See note at John x. 34. This 
argument is addressed particularly to the Jews. 
They would have allowed that the Gentiles de- 
served punishment for their sins: but S. Paul 
shews, that the Jewish scriptures spoke of the 
Jews being all guilty in the sight of God; and 
therefore the whole world is guilty. 

20. Consequently, if Jews or Gentiles were 
to be tried by their obedience to the law, either 
the law of Moses, or the natural law written upon 
their hearts, they could not appear righteous in 
the sight of God : for either of these laws would 
only serve to convict them of sin. There seems 
an allusion to Psalm cxliii. 2, For ob — πᾶσα, 
see note at Matt. xii. 26. 

21. χωρὶς νόμον, without any reference to their 
having obeyed the law. 

Ibid. δικαιοσύνη is the being righteous, or ac- 
counted righteous in the sight of God; and is 
used by S. Paul for that state in which a man 
is placed when he is taken into covenant with 
God. At that time he is righteous in the sight 
of.God; for all his past sins are forgiven: but 
this is done because he has faith in Christ, and 


has no reference whatever to his past life: the 
greatest sinner, if he has this faith, is at that 
time accounted righteous: and the best of men 
is not accounted righteous for his own works, 
but on account of his faith in Christ. -This 
righteousness is called δικαιοσύνη Θεοῦ, because 
it is not @ man’s own righteousness, or the result 
of his own merits, but because God allows him 
to be accounted righteous for sake of his faith. 
See x. 8; Phil. iii. 9. where it is called τὴν ἐκ 
Θεοῦ δικαιοσύνην. 

22. εἰς πάντας καὶ ἐπὶ πάντας. It has been 
made known {πεφανέρωται) to all men, and the 
privilege extends to all men. 

23. ὑστεροῦνται is a metaphor from persons 
left behind in a race. δόξης Θεοῦ is the image 
of God, in which man was created. See i. 23; 
1] Cor. xi. 7: or it may mean the glory and 
happiness of heaven, as in ii. 10; v. 2; viii 18. 

25. ἱλαστήριον was not a victim, but the cover- 
ing of the ark of the testimony. See Deylingius, 
Observ. pt. ii. § 41. Krebsius. It is so used 
in Lev. xvi. 18, 15, 16; Heb. ix. 5: but it may 
be an adjective, signifying hatens vim propi- 
tiandi. Vulg., Chrysost., Theophylact, Erasmus, 
Le Clerc. 

25, 26. διὰ τὴν πάρεσιν Θεοῦ. Raphel 
understands διὰ to mean with respect to; but 
the passage may be rendered, so that the righte- 
ousness ordained by Him (see note at ver. 21. 
δικαιοσύνη Θεοῦ) is made manifest, on account of 
the remission of past sins by the forbearance of 
God. : 





Κεφ. 3, 4.] 


ΠΡΟΣ PAMAIOTS. 


309 


᾿ ἡμαρτημά ἐν τῇ ἀνοχῇ τοῦ Θεοῦ, πρὸς ἔνδειξιν 
εγονότων ἃ των ἐν τῇ ἀνοχῇ τοῦ , πρ 
ae brs αὐτοῦ ἐν τῷ νῦ καιρῷ, εἰς τὸ εἶναι αὐτὸν δί- 
τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νὺν καιρῷ, αὐτὸν δί 
A 9 ”~ σι 
97 καιον καὶ δικαιοῦντα τὸν ἐκ πίστεως ᾿Ιησοῦ. Ποῦ οὖν ἡ καύ- 
A ΝΜ > δ > 
χησις ; ἐξεκλείσθη" διὰ ποίου νόμου ; Τῶν ἔργων ; οὐχὶ, ἀλλὰ 


, ᾽ , ὦ 
28 διὰ νόμου πίστεως. ")λογιξόμεθα οὖν, πίσ' ἄν- 
3 Q é 
29 θρωπον, χωρὶς ἔργων νόμου. ἢ ᾿Ιουδαίων ὁ Θεὸς μόνον ; οὐχὶ 


πίστει δικαιοῦσθαε ἄν- » Act.xiii.89 ; 
Gal. ii. 16. 


A ‘ 

30 δὲ καὶ ἐθνῶν ; ναὶ καὶ ἐθνῶν. ἐπείπερ els ὁ Θεὸς, ὃς δικαιώσει 
σι ’ ’ 

81 περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. νόμον 
a ΒΞ > 8 Ld 

οὖν καταργοῦμεν διὰ τῆς πίστεως ; μὴ γένοιτο᾽ ἀλλα νόμον 


ἱστῶμεν. 


4. ‘TI οὖν ἐροῦμεν ᾿Αβραὰμ τὸν πατέρα ἡμῶν εὑρηκέναι κατὰ Eos. li. 3. 
Ὡ σάρκα; εἰ γὰρ ᾿Αβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα. 
8 ᾿Αλλ᾽ οὐ πρὸς τὸν Θεόν: Κτί γὰρ ἡ γραφὴ λέγει ; “᾿Ἐπίστευσε * Gen. χε.6; 


4 δὲ ᾿Αβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 


᾿ σ΄ Gal. iii. 6: 
'T@ Sac. ii. 28. 


δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ To | xi. 6. 
5 ὀφείλημα: τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαι- 

οὔντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. 
6 ᾿' καθάπερ καὶ Δαβὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου, ᾧ ὁ ™ Peal.xxxil. 

δ , \ ν ‘ 7 φ 4 1 ’ 3. 
7 Qeds λογίζεται δικαιοσύνην χωρὶς ἔργων, ‘ Μακάριοι, wv ad- 
8 έθησαν ai ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν ai ἁμαρτίαι. μακά- 
? Ἁ ᾽ Ἁ Ul Ko ς ’ 3 ‘O 

9 ptos ἀνὴρ, ᾧ ov μὴ λογίσηται Κύριος ἁμαρτίαν. μακα- 


26. εἰς τὸ εἶναι αὐτὸν δίκαιον. To shew that 
it is He, and not man, who is righteous. See 
δικαιοσύνη Θεοῦ in ver. 21. Τὸν ἐκ πίστεως 
᾿Ιησοῦ, him that has faith in Jesus, as τοῖς é€ 
ἐριθείας in ii. 8, and οἱ ἐκ πίστεως Gal. iii. 9, 

27. οὐχί. A law of works would not exclude 
boasting : but, if a man complied with the law, 
he would boast. The only thing which can 
hinder his boasting is the principle, that his 
own works are evil, and that he is justified by 
the free grace of God. 

28. We should perhaps read λογιξζόμεθα γάρ. 

29. In ver. 20. he had drawn a negative con- 
clusion, that no person whatever, Jew or Gentile, 
could he righteous from his own works. In ver. 
28. he draws a positive conclusion, that every 
person, Jew or Gentile, may be righteous, if he 
has faith: and in order to shew that this pro- 
position is universal as well as the other, he 
says, that God is the God of the Gentiles. as 
well as of the Jews. 

30. ἐπείπερ. Many MSS. read εἴπερ. 

Ibid. The opposition between the prepositions 
ἐκ and διὰ is perhaps more apparent than real. 
Περιτομὴν ἐκ πίστεως should be taken together, 
as meaning circumcision which is made by or 
with faith; and δικαιώσει is not to be connected 
with ἐκ πίστεως, but only with διὰ τῆς πίστεως. 
God will sustify the Jews who accompany cir- 
cumcision with faith; and he will also allow 
faith to be the means of justifying the Gentiles. 
This construction would be more apparent, if 
S. Paul had written περιτομὴν τὴν ἐκ πίστεως, 
as in ix. 30; and in Gal. iii. 9. we have of ἐκ 


πίστεως. But 8. Paul omitted the article, as in 
ii. 29; Eph. ii. 11. I conceive περιτομὴν ἐκ 
πίστεως to be a similar expression with ἡ ἐκ 
φύσεως ἐκροβυστία, ii. 27. 

Cap. IV. 1. Having asserted that no 
person is righteous by his works, he proceeds 
to prove it by the case of Abraham, the father 
of the nation, to whom the promise was origin- 
ally given. What shall we say that Abraham 
gained by the observance of any ordinances, 
such as circumcision in his flesh? Some per- 
sons have connected κατὰ σάρκα with πατέρα 
ἡμῶν, but it more probably relates to circum- 
cision. For the answer to this question, see 
ver. 1]. 

2. Let us see whether Abraham was righteous 
by any works which he performed: if he was, we 
shall find him boasting of them: but we find him 
doing no such thing when conversing with God. 

8. ἐλογίσθη It was put or added to the 
balance of his account out of pure grace and 
favour. Pyle. 

4. Τῷ ἐργα(ομένῳ. To a man who is per- 
forming the wurk which is appointed to him. 
The article before ὀφείλημα is perhaps to be 
omitted. 

δ. τὸν aceBy. It has been inferred from 
hence, that Abraham had once been an idola- 
ter. Bull. 

6. λέγει τὸν μακαρισμόν, says of the happi- 
ness. Palairet. See x. 5; John i. 45. 

9. Now must this blessing be necessarily con- 
fined to persons who are circumcised, or does it 
eatend also to persons who are uncircumcised Ἐ 


810 


EMIZTOAH 


[Keg. 4. 


ρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ THY ἀκροβυστίαν; 
λέγομεν γὰρ ὅτι ἐλογίσθη τῷ ᾿Αβραὰμ ἡ πίστις εἰς δικαιοσύ- 
νην: πῶς οὗν ἐλογίσθη ; ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ ; 10 


a Gen. 


οὐκ ἐν περιτομῇ, GAN ἐν axpoBvotia® "καὶ σημεῖον ἔλαβε 11 


Out a7, περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ 
ἀκροβυστίᾳ εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστενόν- 
τῶν δι’ ἀκροβυστίας, (εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιο- 
σύνην,) καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, 12 
ἀλλὰ καὶ τοῖς στοιχοῦσι τοῖς ἴχνεσι τῆς ἐν τῇ ἀκροβυστίᾳ 


ὁ Gen.xv.6; τίστεως τοῦ πατρὸς ἡμῶν ᾿Αβραάμ. 
ἐπαγγελία τῷ ᾿Αβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον 


xvii. 2, ἄς.; 
Gal. iii. 18. 


°Ov yap διὰ νόμον ἡ 13 


αὐτὸν εἶναι τοῦ κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως. εἰ γὰρ 14 
οἱ ἐκ νόμου, κληρονόμοι, κεκένωται ἡ πίστις, καὶ κατήργηται ἡ 


P iii. 20; 

v. 18, 20; 
wii. 8, 10; 
Joh. xv. 22; 
1 Cor. xv. 56; 


ἐπαγγελία" Ῥὸ yap νόμος ὀργὴν κατεργάξεται' οὗ yap οὐκ ἔστε 15 
νόμος, οὐδὲ παράβασις. “διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, 16 
εἰς τὸ εἶναι βεβαίαν τὴν ἐπωγγελίαν παντὶ τῷ σπέρματι, οὐ TH” 


2Cor.iii.7,9. ἐς τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως ᾿Αβραὰμ, ὅς ἐστι 


ᾳ Gal. iii. 16, 


Fy πατὴρ πάντων ἡμῶν ("καθὼς γέγραπται, “Ὅτι πατέρα πολλῶν 17 
t Gen. xvii.5. ἐθνῶν τέθεικά σε,Ἶ κατέναντι οὗ ἐπίστευσε Θεοῦ, τοῦ ζωοποι- 


. Gen.xv.4,5; OUVTOS τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ws ὄντα. 


Heb. xi. 13. 


8“Os 18 


map ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν, εἰς τὸ γενέσθαι αὐτὸν πα- 


¢ Gen. τέρα πολλῶν ἐθνῶν, κατὰ τὸ εἰρημένον, “ Οὕτως ἔσται τὸ 
xvii. 1 

xviii, 11; σπέρμά cov” ‘xal μὴ ἀσθενήσας τῇ πίστει, οὐ κατενόησε TO 19 
Heb. χὶ. 11, ς a a ov , e . , 

τ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταέτης που ὑπάρχων, 


5 Heb. xi.18. cal τὴν νέκρωσιν τῆς μήτρας Σάρρας" “εἰς δὲ τὴν ἐπαγγελίαν 20 


We may see this in the case of Abraham: for 
I have said, that his faith was allowed to reckon 
as righteousness: i. e. his sins were forgiven, 
like those mentioned in the psalms above 
quoted. 

11. This is a kind of answer to the question 
in ver. 1. So far was circumcision from being 
the cause of Abraham’s justification, that he was 
justified (i. e. his sins were forgiven, and he was 
accounted righteous,) before he was circumcised: 
and circumcision was merely the seal of his 
faith being accepted. 

Ibid. εἰς τὸ εἶναι αὐτόν. So that he is, as in 
ver. 16, 18; i. 20; vi. 12. Allusion seems to 
be made to the promise in Gen. xvii. 5. a 
father of many nations have I made thee: and 
S. Paul takes the promise in a spiritual sense, 
as if Abraham was to be the father of all per- 
sons who resembled him in his faith. 

13. Ob γὰρ διὰ νόμον. This refers to τοῖς οὐκ 
ἐκ περιτομῆς μόνον in ver. 12. Abraham was 
not the father of the Jews only; for the pro- 
mise made to him had nothing to do with the 
Law. 

Ibid. τοῦ κόσμου. S. Paul seems certainly 
to allude to Gen. xvii. 8. 7 wil’ give unto thee, 
and to thy seed after thee, the land wherein thou 
art a stranger, all the land of Canaan, for an 


everlasting possession: and again, as in ver. 1]. 
he takes the promise spiritually, as applying to 
believers throughout the world. We should 
perhaps read κόσμου without the article. 

14. εἰ γὰρ οἱ ἐκ νόμου [δίκαιοι], κληρονόμοι 
[εἰσιν]. 

15. For the law is sure to make persons deserv- 
ing of punishment for the violation of it : i. 6. if per- 
sons were to he tried by their obedience to any 
law, either written or unwritten, they would be 
found to deserve punishment. ᾿Οργὴ is punish- 
ment inv.9. The negative proposition οὗ γὰρ 
οὐκ ἔστι x. τ. A. may be expressed positively, 
wherever there is a law there is sure to be trans- 
gression. We should perhaps read ob δέ. 

16. διὰ τοῦτο [οἱ] ἐκ πίστεως [δίκαιοι, xAn- 
ρονόμοι εἰσιν], ἵνα [ἢ δικαιοσύνη ἦ ) κατὰ χάριν. 

Ibid. εἰς τὸ εἶναι. See note at ver. 11. 

17. κατέναντι οὗ ἐπίστεισε Θεοῦ is to be con- 
nected with πατὴρ πάντων ἡμῶν, who is looked 
upon as the father of us allin the sight of that God 
in whom he believed. Pyle. Allusion is perhaps 
intended to Gen. xvii. 8. And I will be their 
God. 

Ibid. νεκροὺς is explained by σῶμα νενεκρω- 
μένον in ver. 19. 


19. οὐ before κατεγόησε is omitted in some 
MSS. 


Κεφ. 4, 5.) 


ΠΡΟΣ PAMAIOTS. 


411 


τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ᾽ ἐνεδυναμώθη τῇ πίστει, 
21 δοὺς δόξαν τῷ Θεῷ, "καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελταε, * Peal.cxv.3; 


22 δυνατός ἐστι καὶ ποιῆσαι. διὸ καὶ ἔλογίσθη αὐτῷ εἰς δικαι- Lu. i. 


i. 87. 


28 οσύνην. ΤΟὺκ ἐγράφη δὲ δι’ αὐτὸν μόνον, ὅτε ἐλογίσθη αὐτῷ, ¥ xv. 45 


944 Σἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν 11. 


1 Cor. x. 6, 


25 ἐπὶ τὸν ἀγείραντα ᾿Ιησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν, "ὃς : Act. ti. 34. 


a viii. 32; 


παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν 84-1 Jon. i. 7; 


καίωσιν ἡμῶν. 


ii. 2; 
1 Cor. xv. 17. 


5 %4IKAIN@ENTES οὗν ἐκ πίστεως, εἰρήνην ἔχομεν πρὸς » Eph. it. 18. 
2 τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, " δι’ οὗ καὶ τὴν « Job. x. 9; 


xiv. 6; 


προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς THY χάριν ταύτην, ἐν 9) 1 Cor. xv. 1; 


ἑστήκαμεν' καὶ καυχώμεθα én’ ἐλπίδε τῆς δόξης τοῦ Oc 


a Eph. ii. 18; 
* iii. 12; 


8 δοὐ μόνον δὲ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες Heb. iti. 6. 


d Phil. i. 29; 


4 ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, “ἡ δὲ ὑπομονὴ δοκιμὴν, Joc. i. 2, 8. 

δ ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει' ὅτι ἡ ἀγάπη " “ἢ 5 
τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου 

6 τοῦ δοθέντος ἡμῖν. "Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ¢ Eph. ii; 


Col. ii. 13; 


7 κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανε. μόλις yap ὑπὲρ δικαίου fied. ix. 15; 


τὶς ἀποθανεῖται' ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τὶς καὶ τ 


or ” } Pet. iii. 18. 


μᾷ 


8 ἀποθανεῖν' ξσυνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς 6 Θεὸς, ε Joh. xv. 18; 


Heb. ix. 13; 


ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. 1 Pet. iii. 18. 
9 πολλῷ οὖν μᾶλλον, δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ, 
10 σωθησόμεθα δί αὐτοῦ ἀπὸ τῆς ὀργῆς. Met γὰρ ἐχθροὶ ὄντες » 2Cor.v.18; 


κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ 


20. διεκρίθη See xiv. 1; Matt. xxi. 21; 
Acts x. 20; xi. 2; Jude 9. 

25. διά. Horsley observes, that, as our trans- 

aca were the cause of Jesus being de- 
ivered up, so our justification must be the 
cause of his being raised again. When Christ 
died, the anger and justice of God were satis- 
fied: He consented, that men should be ac- 
counted righteous, if they had faith in Christ, 
and there was therefore nothing which required 
Christ to continue in the grave. His resurrec- 
tion was the immediate consequence of man’s 
forgiveness and justification. See viii. 10. 

Cuap. V. 1. ΔικαιωθέντεΞ. Having been 
justified. He speaks of it as a thing passed. 
See note at iii. 21. 

2. καυχώμεθα. This verb is frequently used 
by S. Paul for to rejoice: ver. 11. ; 

Ibid. δόξηθ. See ii. 10; iii. 28. 

8. But even in afflictions we rejoice with hope: 
for afflictions make us patient; patience brings 
us acquainted with the mercies of God: «und this 
experience gives us hope of mercies yet to come: 
and this hope is one which in the end will not 
cause us to be ashamed of it. We know this from 
the earnest of the Spirit, which God has already 
ward ἢ into ve ed 

ome . read εἴ X. ὄντων ἡμῶν 
ἀσθενῶν ἔτι. sas Ὧν 


Ibid. ἀσθενῶν. Without power to save our- 


a Col.i. 21, 23. 


selves from the consequence of sin. 

Ibid. κατὰ καιρὸν, at the appointed time, as 
in John v. 4; see Gal. iv. 4 Bos, Raphel, 
Alberti. 

7. τοῦ ἀγαθοῦ, the public good. Vater. 

Ibid. τολμᾷ. Sustinet. Beza, Valcken. See 
xv. 18; J Cor. vi. 1. : 

8. ὑπὲρ ἡμῶν. It is shewn by Raphel, that 
this can only mean vice nostrum, and such is 
the meaning in ver. 7. Some MSS. omit 6 
Θεός. 

Ibid. Scultetus observes, that 8. Paul could 
say literally to most of the Christians at Rome, 
Christ died for us while we were yet sinners. 
We should now say, that Christ died for us long 
before we were born. 

9. δικαιωθέντε---- σωθησόμεθα. The antithesis 
is here clearly marked between justification, i.e. 
our first admission into the covenant, and final 
salvation. Δικαιωθέντες, having been justified, 
is the same as xaradAayévres, having been re- 
conciled. See x. 10. 

10. The death of Christ caused God to forget 
what was passed. He looked upon man as having 
received his punishment in the person of Christ. 
But the resurrection ({wh) of Christ effected 
still more than tlis: it enabled all men to rise 
again and live for ever. See John vi. 57; xiv 
19. 


812 


ENIZTOAH 


[Keg. δ. 


μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ avTow ov μόνον 11 
dé, ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ διὰ τοῦ Κυρίου ἡμῶν 
᾿Ιησοῦ Χριστοῦ, δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν. 


1 Cor. xv. 21. 


k iv. 15. 


110Cor. xv. 
41, 22, 45. 


‘Ata τοῦτο ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν 12 
a > A Α A e @ U4 \ @ 
κόσμον εἰσῆλθε, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως 
εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ' ᾧ πάντες 
ἥμαρτον. Κἄχρι γὰρ νόμον ἁμαρτία ἦν ἐν κόσμῳ: ἁμαρ- 18 
o A , 
tia δὲ οὐκ ἐλλογεῖται, μὴ ὄντος νόμον' ἰάλλ᾽ ἐβασίλευσεν 6 14 


ἄνατος ἀπὸ ᾿Αδὰμ μέχρι Μωσέως καὶ ἐπὶ τοὺς μὴ ἁμαρ- 
τήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως ᾿Αδὰμ, ὅς ἐστι 
τύπος τοῦ μέλλοντος. ᾿Αλλ᾽ οὐχ ὡς τὸ παράπτωμα, οὕτω 15 
καὶ τὸ χάρισμα. εἰ yap τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ 
ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ 
ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου ᾿Ιησοῦ Χριστοῦ εἰς τοὺς 
πολλοὺς ἐπερίσσευσε. καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος, 16 
τὸ δώρημα: τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ 
χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. εἰ γὰρ 17 
τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσε διὰ τοῦ 
ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς 
δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες, ἐν ban βασιλεύσουσι 
διὰ τοῦ ἑνὸς ᾿Ιησοῦ Χριστοῦ. “Apa οὖν ὡς δι’ ἑνὸς παρα- 18 
πτώματος, εἰς πάντας ἀνθρώπους, εἰς κατάκριμα, οὕτω καὶ 


11. And not only have we this hope of the 
future, but at the present time we rejoice in 
od. 


12. Διὰ τοῦτο. Some translate it, therefore, 
and make καὶ οὕτως (even so) answer to ὥσπερ: 
but the sentence is probably incomplete, and is 
not finished till ver. 18: διὰ τοῦτο alludes to 
the reconciliation, mentioned in ver. 11, and 
this leads him to speak of the sin of Adam, 
which made that reconciliation necessary. 

12. ἐφ᾽ §. Some translate it, in whom, or 
after whom, viz. Adam; but it more probably 
means, in as much as, or because: (See 2 Cor. 
v. 4, (see note): Phil. iii. 12; iv. 10.) all men 
were subject to death, because al] men were 
sinful (fuaproy, which is the same as ἅμαρτω- 
Aol κατεστάθησαν in ver. 19). 

13. But since it might be said, that, where 
there was no law, there was no transgression, 
and consequently death ought not to have been 
inflicted, he observes, that all persons died be- 
tween the times of Adam and Moses; and, as 
death comes by sin, it must have been the sin of 
Adam, which caused all his descendants to die, 
whether they committed actual sin or no. Αχρι 
γόμον is generally understood to mean, until 
the law of Moses: but I would rather render the 
passage, 4s far as there was law, so was there 
sin in the world: (which is given as a proof, 
that all men had sinned: for all men have a law 
of some kind or other:) but in cases where there 
fs no law, (as in infants or ideots,) personal sin 
ts not imputed to them: but still they are subsect 


to death, which must therefore come on account 
of the sin of Adam. The words ἐπὶ τῷ du. τῆς 
παραβ. Addu are perhaps to be connected with 
ἐβασίλευσεν. 

14. ὅς ἐστι τύπος τοῦ μέλλοντος, sc. ἀνθρώ- 
που. Adam was the type of all mankind which 
was to come after him. Knatchbull. But most 
commentators take it to mean, that Adam was 
a type of Christ. All mankind were repre- 
sented in Adam, as the causé of their punish- 
ment; and so they are all represented in Christ, 
as the cause of their restoration. 

15. éweplocevoe. The difference between 
the παράπτωμα and the χάρισμα is this: the 
pardon granted by God is not merely for that 
one sin of Adam, but for all the sins which are 
committed by all men. Οἱ πολλοὶ is the same 
as πάντες. 

16. δώρημα and χάρισμα are in fact the same 
thing : the latter is free pardon ; the former is 
the gift of eternal life. Kal οὐχ ὡς δι' ἑνὸς 
ἁμαρτήσαντος [τὸ κρίμα, οὕτω δι᾽ ἑνὸς Sixasovy- 
τος] τὸ δώρημα. The two effects did not take 
place exactly in the same way. 

Ibid. ἐξ ἑνὸς, sc. παραπτώματος. 

17. Most MSS. read εἰ γὰρ ἐν τῷ ἑνὶ παρα- 
πτώματι. 

18. After παραπτώματος, we are to supply 
the word κρίμα, and after δικαιώματος we are 
to supply χάρισμα. This verse does not con- 
tradict ver. 15. The righteousness of Christ 
extended to all men, as the sin of Adam ex- 
tended to all men: but the parallel does not 


Κεφ. 5, 6.] 


ΠΡΟΣ PRMAIOTS. 


313 


δι᾿ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν 
19 ζωῆς. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἅμαρ- 
τωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς 


20 τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 


m Νόμος δὲ ™ iv. 15; 


παρεισῆλθεν, ἵνα πλεονάσῃ παράπτωμα. ov δὲ ἐπλεόνασεν Gal. ii. 19, 
21 ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις: ἵνα ὥσπερ ¢Baci-™* 

λευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτω καὶ ἡ χάρις βασι- 

λεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ ᾿Ιησοῦ Χριστοῦ 


τοῦ Κυρίου ἡμῶν. 


6 ΤΙ οὖν ἐροῦμεν ; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεο- 
2 νάσῃ ; μὴ γένοιτο. οἴτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς Ere " Gal. τὶ. 14. 


3 A 


, ΄“ ee 
8 ζήσομεν ἐν αὐτῇ; 5 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χρισ- ° Gal. iii. 27. 
4 τὸν ᾿Ιησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν ; Ῥσυνετάφη- ?1 Cor. v.14; 


Eph. iv. 


μεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος eis τὸν θάνατον" ἵνα ὥσπερ 35--34; 


Col. ii. 12; 


ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρὸς, οὕτω καὶ iii. 10; 
“A 4 A ’ ° . 1, 
ὃ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. “Εἰ yap σύμφυτοι ἃ > 
γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀνα- « υἱῖ. 11: 


6 στάσεως ἐσόμεθα: "τοῦτο γινώσκοντες, ὅτε ὁ παλαιὸς ἡμῶν ἄν- 


Philip. iii. 
10,11.» 


θρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, " Gal. ii. 20; 


v. 24. 


7 τοῦ μηκέτι δουλεύειν ἡμᾶς TH ἁμαρτίᾳ "ὁ yap ἀποθανὼν δεδι- + 1 Pet.iv. 1. 
8 καίωται ἀπὸ τῆς ἁμαρτίας. ‘Ei δὲ ἀπεθάνομεν σὺν Χριστῷ, " 3 Timii.11. 
9 πιστεύομεν ὅτι καὶ συξήσομεν αὐτῶ, "εἰδότες ὅτι Χριστὸς ἐγερ- " Apoc.i.18. 


θεὶς ἐκ νεκρῶν οὐκ ἔτι ἀποθνήσκει" 
10 κυριεύει. “ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ' ὃ δὲ 58. 


hold in every particular. Al the sins of men 
are forgiven, though one sin only was com- 
mitted; and not only is the punishment of 
death removed, but eternal life is bestowed. 

20. Iva πλεονάσῃ denotes the effect, and not 
the cause. See note at Matt. i 22. Sin and 
death, which were the consequences of Adam's 
fall, existed always: and so far from men being 
freed from them by obedience to any law, the 
only consequence of their having any law, was 
that their sin became more apparent. But 
even here, the free grace of God through faith 
in Christ is sufficient to atone for sin. 

Cuap. VI. 1. ἐπιμενοῦμεν. The best MSS. 
read ἐπιμένωμεν. He had said (v. 18.) that 
Christ’s death atones for all the personal sins of 
men: and he now prevents the mistaken notion, 
that therefore men should continue in sin. 

2. τῇ ἁμαρτίᾳ. By sin, as in ver. 10, 11. See 
other instances at Gal. ii. 19. It was sin, which 
caused all men to suffer the punishment of 
death. S. Paul’s argument is, 77 sin is such a 
dreadful thing as to have exposed us all to the 
punishment of death (which was suffered for us 
by Christ, and from which his death has alone 

freed us,) how can we think of continuing in it 
any longer ? 

δ. Christ died for all men: i. e. when he 
died, all mankind were supposed to die with 
him, and so the penalty was paid in the person 


o 9 vr 3 
κ ι Ὁ Lu. xx. 88; 
θάνατος αὐτοῦ οὐκ ἔτ τ ταὶ ταῦ τ 


a 


of Christ: but each man is admitted to his 
share of this benefit, when he is baptized: he 
then professes his faith in the death of Christ, 
and he is said figuratively to die with him at 
baptism. After which he rises again, and be- 
comes as it were a new creature. 

4. διὰ τῆς δόξης τοῦ πατρός. By the power 
of the Father: or perhaps, because he is the 
image of the Father. See 1 Cor. xi. 7. 

&. I would connect τοῦ θανάτου with σύμφυ- 
τοι, not with τῷ ὁμοιώματι. He had shewn in 
the preceding verse that the burial and resur- 
rection of Christ was a representation of the 
burial and resurrection of Christians; and he 
continues, For if by this resemblance or repre- 
sentation we have been partakers in his death, we 
shall also be partakers in his resurrection. It is 
then only necessary to supply σύμφυτοι before 
ἀναστάσεως, and I should understand this, not 
of our final resurrection, but of that figurative 
or spiritual resurrection, by which we rise again 
at baptism to a newness of life. 

6. παλαιὸς ἄνθρωπος is man before he is bap- 
tized, while he is under sentence of death. 
After baptism he becomes a new man. 

Ibid. τὸ σῶμα τῆς ἁμαρτίας. To keep up 
the metaphor, he says that sin is the body which 
is nailed to the cross, when each individual is 
crucified with Christ at baptism. 


10. τῇ ὁ lq, by or in consequence of via: 


314 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 6,7. 


7 Gal. υ..19; ζῇ, ξῇ τῷ Θεῷ. Yourw καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν 11 


1 Pet. ii. 24. 


εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ, ἐν Χριστῷ ᾿Ιησοῦ τῷ 


Κυριῷ ἡμῶν. Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ 12 
ὑμῶν σώματι, εἰς τὸ ὑπακούειν αὐτῇ ἐν ταῖς ἐπιθυμίαις αὐτοῦ: 


8 χὶϊ. ἴ: ΄ 
Lu. i. 14; 
Gal. ii. 20; 
Heb. ix. 14 


"unde παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ" 18 
ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ, ὡς ἐκ νεκρῶν ζῶντας, καὶ 


ΓΗ: τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ Θεῷ. ἁμαρτία γὰρ ὑμῶν οὐ 14 
κυριεύσει" οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ᾽ ὑπὸ χάριν. 


® Gal. ii. 18, 

19. ἥλων ἀπρε 
b Joh.viii.84; χάριν; MN Ὕενοιτο. 
4 Pet. ii. 19. 


“Τί οὖν ; ἁμαρτήσομεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλ᾽ ὑπὸ 15 

bovw οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς 16 

ύλους εἰς ὑπακοὴν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἃ las 
ἦτοι ἁμαρτ 


εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην ; χάρις δὲ τῷ Θεῷ, ὅτι 17 
ἦτε δοῦλοι τῆς ἁμαρτίας, ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρ- 
¢ Joh.viii.32; εδόθητε τύπον διδαχῆς. “ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, 18 


1 Pet. ii. 16. , a ? 
ὙΠ ῥδουλώθητε τῇ δικαιοσύνῃ. 


᾿Ανθρώπινον λέγω διὰ τὴν ἀσθέ- 19 


νειαν τῆς σαρκὸς ὑμῶν. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν 
δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν 
παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν. 

ἃ Job.viii.34. ἀὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἧτε τῇ δικαιοσύνῃ. 20 
τίνα οὖν καρπὸν εἴχετε τότε, ἐφ᾽ οἷς νῦν. ἐπαισχύνεσθε ; τὸ γὰρ 21 
τέλος ἐκείνων, θάνατος. νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρ- 22 

’ , \ “a “ wv \ XN e ed 9 e 

τίας, δουλωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγια- 


ev. 13; 
Gen. ii. 17; 


σμόν': τὸ δὲ τέλος, ζωὴν αἰώνιον. “τὰ yap ὀψώνια τῆς ἁμαρτίας, 23 


1Cor.xv.21; θάνατος" τὸ δὲ χάρισμα τοῦ Θεοῦ, ζωὴ αἰώνιος, ἐν Χριστῷ ᾽Ιη- 


Jac. i. 15; 
1 Pet. i. 8. 


σοῦ τῷ Κυρίῳ ἡμῶν. Ἢ ἀγνοεῖτε, ἀδελφοί ; γινώσκουσι yap ἢ 


νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ᾽ ὅσον χρόνον 


i.e. the sinful nature which he assumed: τῷ 
Θεῷ, by or in consequence of his divine nature. 

11. εἶναι and τῷ Kupiy ἡμῶν are perhaps 
interpolations. 

12. Most MSS. omit αὐτῇ ἐν. 

13. Do not give up your members to sin, which 
will use them as insfruments of wickedness. 

14. ob ydp. This is given as a reason, why 
sin should not now be their master: and the 
reason is, because ye are not under the law: i.e. 
your righteousness is not made to depend upon 
your perfect obedience to any law: if it were, 

ou could only be accounted guilty for the vio- 

tion of the law: sin would be sure to get the 
better of you: but you are put into a state of 
being accounted righteous by the free grace of 
God. 

16. He now tells them of the alternative 
which is before them: Do ye not know, with 
respect to the Master whom ye are to serve, that 
you must either serve sin, which leads to death, or 
obedience, which leads to justification ἢ 

17. τύπον. The proper construction would 
be, ὑπηκούσατε τῷ τύπῳ διδαχῆς, εἰς ὃν wap- 
εδόθητε, ye have obeyed that form or scheme of 
doctrine, to the guidance of which ye were com- 

μεθα. 


19. ᾿Ανθρώπινον λέγω. 7 am speaking of what 
is the common case with men, in consequence of 
that weakness which is natural to your flesh. He 
means, that he was not addressing or censurin, 
them personally, but be was speaking of the 
common case of all men. 

Ibid. εἰς τὴν ἀνομίαν, the {ει of which was 
that you became wicked: eis ἁγιασμὸν, the effect 
of which is that you are made holy. 

20. ἐλεύθεροι Fre τῇ δικαιοσύνῃ. Quod ad 
justitiam attinet, liberi eratis. Righteousness 
certainly could not claim you as its servants. 

21. τίνα καρπόν. What enjoyment ἢ 

Crap. VII. 1. γινώσκουσι νόμον. Iam speak- 
ing to persons who know what is the nature of a 
law, viz. that the law imposed by any man is in 
force so long only as the man is alive. Many 
persons make τοῦ ἀνθρώπου to be governed by 
xupieve:—has force over the man—but the former 
construction is preferred by Elsner, Hammond, 
Mosheim ; and the illustration in ver. 2. seems 
to require it. There is a construction somewhat 
similar in 1 Cor. ii. 11, and perhaps in James 
iii. 8. Some make νόμος the nominative to gy, 
but I have preferred ὁ ἄνθρωπος, as in 1 Cor. 
vii. 39. 


Κεφ. 7.} 


ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 


81ὅ 


4 ζῇ. ' γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ" ἐὰν δὲ «1 σον. vii. 


8 ἀποθάνῃ ὁ ἀνὴρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. Edpa 


2, 10, 39. 
6 Matt. v. 32. 


οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει, ἐὰν γένηται ἀνδρὶ 
ἑτέρῳ: ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, 
4 τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα, γενομένην ἀνδρὶ ἑτέρῳ. "dare, » viii. 2; 


Gal. ii.19,20; 


ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τ, 13, 33. 
τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερ- 
5 θέντι, ἵνα καρποφορήσωμεν τῷ Θεῷ. ‘dre γὰρ ἦμεν ἐν τῇ σαρκὶ, | vi. 21; 


A A a 3 A 
τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς 


Gal. v. 19. 


6 μέλεσιν ἡμῶν, εἰς τὸ καρποφορῆσαι τῷ θανάτῳ" "νυνὶ δὲ xarnp- Mt, 39; 
Ν vi. 2; 
γήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες, ἐν @ κατειχόμεθα, ὥστε 2 Cor. iii. 6. 
δουλεύειν ἡμᾶς ἐν καινότητε πνεύματος, καὶ οὐ πιλαιότητι 


γράμματος. 


7 Τί οὖν ἐροῦμεν ; ὁ νόμος ἁμαρτία ; μὴ γενοιτο' ἀλλὰ τὴν ‘iii. 20; 


od. xx. 17; 


ἁμαρτίαν οὐκ ἔγνων, εἰ μὴ διὰ νόμον" τήν τε γὰρ ἐπιθυμίαν οὐκ Dee aL. 
8 ἤδειν, εἰ μὴ ὁ νόμος ἔλεγεν, "Οὐκ ἐπιθυμήσεις"" π᾿ ἀφορμὴν δὲ m iv. 185 

λαβοῦσα ἡ ἁμαρτία, διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ Gal. iii. 19. 
9 πᾶσαν ἐπιθυμίαν' χωρὶς γὰρ νόμου ἁμαρτία νεκρά. ἐγὼ δὲ 

ἔζων χωρὶς νόμου πότε: ἐλθούσης δὲ τῆς ἐντολῆς, ἡ ἁμαρτία 


2. νόμῳ and νόμον τοῦ ἀνδρὸς mean the uni- 
versal law or principle, that a woman is to be 
subject to her husband. 

δ. χρηματίζειν signifies to be called, or named. 
See Raphel, Elsner. 

Ibid. γένηται is the proper term in this place, 
as in Lev. xxii. 13. and Heliodorus, εἰς διαδο- 
χὴν Pe τήνδε ἐμαυτῷ γενέσθαι διεσκεψάμην, 
i. p. 40. 

4. He is still pursuing the metaphor of men 
having before been the slaves of sin: but the 
law sentenced sinners to death, and he supposes 
all men to have suffered death in the person of 
Christ (διὰ τοῦ σώματος τοῦ Χριστοῦ). ᾿Ἔθανα- 
τώθητε τῷ νόμῳ, Ye were put to death by the 
law, (see Gal. ii 19.) εἰς τὸ γενέσθαι, so that 
you are released from your slavery to sin, and 
are become the servants of another Master. (See 
note at iv. 11.) “Iva καρποφορήσωμεν, that we 
might have our enjoyment (see vi. 21.) through 
God: he alludes to those spiritus] comforts 
and blessings which God bestows on the re- 
generate. 

5. τῇ σαρκὶ is the unregenerate state, when 
men obeyed the lusts of the flesh, without being 
influenced by the Spirit. See viii. 8, 9. 

Ibid. παθήματα τῶν ἁμαρτιῶν, i, 6. wal. duap- 
τωλά. See i. 26. 

Ibid. τὰ διὰ τοῦ γόμον. Some take this merely 
to mean, which were under the law, as διὰ is used 
in iv. 11; 2 Cor. v. 10; 1 Tim. ii. 15. But see 
Gal. ii. 19. It may mean, the lusts which be- 
came sinful in consequence of the law, (which 
prohibited them.) 

Ibid. εἰς τὸ καρπ. So that we reaped the fruit 
of them by death: i. e. death was the fruit of 
them. 

6. κατηργήθημεν. See Gal. v. 4. The read- 


ing of ἀποθανόντες is eerie to ἀποθανόντος. 
S. Paul does not speak of the law being dead: 
(see note at ver. 1.) but he supposes all persons 
to have died in the person of Christ. Ἔν ¢ 
κατειχόμεθα, in which we were held fast: we 
could not free ourselves from it. 

Ibid. ἐν καινότητι πνεύματος, i. 6. καινότητι 
πνευματικῇ, in a new state which gives us the 
assistance of the Spirit: παλαιότητι γράμματος, 
the old or former state, where the letter of the law 
condemned us. See 2 Cor. iii. 6; Gal. iii. 9, 10. 

7. He had spoken of men being freed from 
the law, and of the penalties denounced by the 
law making men still more sinful, and he there- 
fore asks, Is then the law itself sinful? By no 
means. All I meant to say was, that the actions 
of men would not have been sinful, if there had 
been no law, natural or revealed, which prohibited 
them. Thy ἁμαρτίαν οὐκ ἔγνων is, I should not 
have known the nature of sin: and ἐπιθυμίαν οὐκ 
ἥδειν is, ] had not known the sinful nature of covet- 
ousness. 

8. ἐν ἐμοί. He is still speaking of an un- 
regenerate man (see ver. 5). He supposes sin 
to know that the law forbade certain acts, and 
to have taken every opportunity to urge men to 
do them. , 

Ibid. χωρὶς νόμου. If it were not for the pro- 
hibitions of the law, sin would not exist. 

9. ἐγὼ δὲ ἕξων χωρὶς νόμου ποτέ. Iwill sup- 
pose there to have been a time when men did not 
know any thing of the prohibitions of the law: 
(and all infants are in such a state:) at that 
time their actions were not sinful: but as soon 
as they were aware of the commandments and pro- 
hibitions, they did what was prohibited, their ac- 
tions were sinful, and they incurred the penalty of 
death. ᾿Ἐγὼ is used for any person wheteret. 


. 816 ἘΠΙΣΤΟΛΗ [Κεφ. 7, 8. 
= ἴον ατὶη δ, avétnoev, ἐγὼ δὲ ἀπέθανον; "xal εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς 10 
sech. xx. 7 
11, 18. ζωὴν, αὕτη eis θάνατον. ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα, διὰ 11 
[Ὶ 9 ΄ 3 4 J A 4 > «A 8 [ @ ς 
°1Tim.1.8. τῆς ἐντολῆς ἐξηπάτησέ με, καὶ δι’ αὐτῆς ἀπέκτεινεν. οὥστε 6 12 
A “i σ ὶ e » ‘ e 4 Ἁ ὃ ’ N > ’ὔ XN 
μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. To 18 
@ » \ > \ , , \ ͵ ᾽ ς ε " 
οὖν ἀγαθὸν, ἐμοὶ γέγονε θάνατος ; μὴ γένοιτο" ἀλλὰ ἡ ἁμαρτία' 
ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον, 
ἕνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς 
pi Reg. xxi. ἐντολῆς. Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν" ἐγὼ δὲ 14 
παῖς ον ‘1; σαρκικός εἶμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 4ὃ γὰρ κατερ- 15 
᾿ ’ὔ le) 4 
: oes ᾿ " γάξομαι, οὐ γινώσκω" οὐ γὰρ ὃ θέλω, τοῦτο πράσσω" ἀλλ᾽ ὃ 
4 οΥ̓͂. . wn ΤΑῚ “a fal lal 4 A“ 
μισῶ, τοῦτο ποιῶ. εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ 16 
4 rd ’ \ 3 ΝΜ) 3 ‘ ᾽ὔ ᾽ Ἁ 
νόμῳ ὅτε καλός. νυνὶ δὲ οὐκ ἔτι ἐγὼ κατεργάζομαι αὐτὸ, 17 
, ) € » κα 72 5. AN ε , rn? Yo 2 » κ΄» 
- Gen. vi.5; ἀλλ᾽ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. "Οἷδα yap ὅτι οὐκ οἰκεῖ ἐν 18 
iii. 21. “A ’ XN , 
= ἐμοὶ, τοντέστιν ἐν TH σαρκί μου, ἀγαθόν. τὸ yap θέλειν παρά- 
κειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν. οὐχ εὑρίσκω. οὐ γὰρ 19 
ὃ θέλω, ποιῶ ἀγαθόν" ἀλλ᾽ ὃ οὐ θέλω κακὸν, τοῦτο πράσσω. εἰ 20 
δὲ ὃ οὐ θέλω ἐγὼ, τοῦτο ποιῶ, οὐκ ἔτι ἐγὼ κατεργάξομαι αὐτὸ, 
ἀλλ᾽ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. Εὑρίσκω ἄρα τὸν νόμον τῷ 21 
θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτε ἐμοὶ τὸ κακὸν παράκειται. 
᾿ 8 4 A led ’ “ “A Ἁ Ἃ Μ ΨΜ 
. Daal. i 33 συνήδομαι yap τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον᾽ 22 
Cor. iv. ᾽ ’ a 
Eph. iii. 16. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου ἀντιστρατευόμενον 28 
t Gal. ν. 17. 


τῷ νόμῳ τοῦ νοός μου, καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς 
ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μον. ταλαίπωρος ἐγὼ ἄνθρω- 24 
Tos τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου ; εὐχα- 25 


ριστῶ τῷ Θεῷ διὰ ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. ἄρα οὖν 
αὐτὸς ἐγὼ τῷ μὲν νοὶ δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ, νόμῳ 


ἁμαρτίας. 


ll. ἐξηπάτῃσε, persuaded me that it was law- 
Sul to do that which I liked: καὶ δ᾽ αὐτῆς ἀπέκ- 
Tevey, and made me subject to death in conse- 

uence of the commandment which I had 
roken, 

13. I have followed the punctuation of Beza, 
Elsner, Schmidius, Wolfius. Has that which is 
good been the cause to me of death? By no means: 
it was sin which was the cause: so that sin ap- 
pears to have effected my death in consequence of 
the law, which is good, having denounced penal- 
ties: so that sin becomes still more sinful, be- 
Cause tt caused me to transgress so good a law. 
Γέγονε is perhaps an interpolation. 

14. πνευματικός. Persuades a man to do that 
which his better part approves: ἐγὼ δὲ σαρκικός 
εἶμι, but men in their natural state are inclined to 
follow their lusts. Mewxpauévos’ the metaphor is 
still kept up of a man being the slave of sin. 

15. ob γινώσκω. The meaning is, that a ser- 
vant does not act from his own judgment; he 
does merely what his master tells him. 

16. νόμος all throughout this passage means 
a law, natural or revealed. If I do what my 
master (sin) tells me, which is not the wish of 


Οὐδὲν ἄρα viv κατάκριμα τοῖς ἐν Χριστῷ ᾿Ιησοῦ, 8 


my own mind, it follows of course, that the law, 
which forbids me to do it, must be good. 

21. I find, therefore, this law or principle in 
me, viz. ὅτι τὸ κακὸν παράκειται ἐμοὶ θέλοντι 
ποιεῖν τὸ καλόν. 

22. τὸν ἔσω ἄνθρωπον. We find this expres- 
sion in Plato, φαίη ἂν δεῖν ταῦτα πράττειν καὶ 
ταῦτα λέγειν, ὅθεν τοῦ ἀνθρώπου ὃ ἔντος ἄνθρω- 
wos ἔσται ἐγκρατέστατος. De Republ. ix. p. 589, 
and in the Talmud, “ Cutis et caro vestis est 
hominis; sed spiritus interior homo vocatur.” 
See Elsner. 

24. σώματος τοῦ θανάτου is the same as σώ- 
ματος θνητοῦ or νεκροῦ, (see vi. 12; viii. 11,) 
and therefore τούτου agrees with σώματος. See 
Luke xvi. 8. 

25. I thank God, He will deliver me, through 
Jesus Christ. Knatchbull. Many MSS. read 
χάρις for εὐχαριστῶ. 

Cuap. VIII. 1. Οὐδὲν κατάκριμα. This is 
the conclusion from the preceding verse. If 
God has saved me through Christ from that 
death to which I was condemned, there is now 
no sentence of condemnation to those who 
believe in Christ, and have applied to them- 


Κεφ. 8. ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. 817 


ἢ μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. “ὁ γὰρ + τὶ. 18,12; 
νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ ᾿Ιησοῦ ἠλευθέρωσέ με Ἰκημς μι 
8 ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. " Τὸ γὰρ ἀδύνα- "30οτ.ν.21; 
τον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Gui ii. 185° 


υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας ty" ἢ 18, 


4 κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου 
πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ 
ΓῚ ς A Ud ψ aA Ἁ Η- 
δ κατὰ πνεῦμα. YOU yap κατὰ σάρκα ὄντες, τὰ τῆς σαρκὸς ¥ 1Cor.ii.14. 
6 φρονοῦσιν' οἱ δὲ κατὰ πνεῦμα, τὰ τοῦ πνεύματος. "τὸ γὰρ " τὶ.31; 


φρόνημα τῆς σαρκὸς, θάνατος" τὸ δὲ φρόνημα τοῦ πνεύματος, 


Gal. vi. 8. 


A Α 9 [4 4 Ἁ ’ fo) δι ww 9 ᾽ 
7 ζωὴ καὶ εἰρήνη. Διότι τὸ φρόνημα τῆς σαρκὸς, ἔχθρα εἰς Θεόν' 
8 τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, οὐδὲ yap δύναται" " οἱ « τοοτ.1..14. 


9 δὲ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται. 


Ὁ μεῖς δὲ οὐκ > 1Cor.iii.16; 
εἶν. 6; 


ἐστὲ ἐν σαρκὶ, ἀλλ᾽ ἐν πνεύματι, εἴπερ πνεῦμα Θεοῦ οἰκεῖ ἐν a 119. 
ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 
10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι’ ἁμαρτίαν, τὸ δὲ " τὶ 4,5: 


Act. ii. 24; 


11 πνεῦμα Con διὰ δικαιοσύνην. “εἰ δὲ τὸ πνεῦμα TOD ἐγείραντος 1 Cor. νἱ. 14: 


2 Cor. iv. 14; 


? 1 A é€ “a 9 a 9 δ UA © 9 a Ἁ Χ Ἁ 4 
ἡσοὺν ἐκ VEKPWY OLKEL ἐν ὑμῖν, O ἐγείρας τὸν Ἄριστον EK νεκ- Eph. ii. δὲ 


Col. ii. 13. 


ρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, διὰ τὸ ἐνοικοῦν 4°. 7, 18. 


αὐτοῦ πνεῦμα ἐν ὑμῖν. 


e Eph. iv. 22; 


σι ‘ A . 3, & οὗ 
12 ΔΓΑΡΑ οὖν, ἀδελφοὶ, ὀφειλέται ἐσμὲν οὐ τῇ σαρκὶ, τοῦ κατὰ Col. iii. 5, 6. 
18 σάρκα ζῆν: “εἰ γὰρ κατὰ σάρκα Cire, μέλλετε ἀποθνήσκειν" ‘Gl. ν- 18. 


ε 1Cor. ii.12; 


> O\ , \ , a ͵ a , 
εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. 2 Tim. i. 7; 


» Gal. iii. 26; 


14!"OQoo v.iip πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ. ov iy 5, 6; 


: yap ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, 


ἀλλ᾽ ἐλάβετε Mar. xiv. 86, 
<b 8Cor.i. 283 


16 πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, “ABBA ὁ πατήρ." "αὐτὸ τὸ v. 5; 


Eph. i. 18; 


πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ. iy. 80. 
17'et δὲ τέκνα, καὶ κληρονόμοι: κληρονόμοι μὲν Θεοῦ, συγκλη- | Act.xiv.22; 


ρονόμοι δὲ Χριστοῦ" εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶ- 13. 


selves the benefit of that death. The words 
μὴ---πνεῦμα are probably an interpolation, and 
were added by some person who did not know 
that οὐδὲν κατάκριμα applied to the state of a 
man when he was taken into covenant, and had 
no reference to his subsequent sins. Those who 
are taken into covenant with Christ, have at that 
time nothing to condemn them. 

2. Ὁ νόμος τοῦ xy. τῆς ζωῆς ἐν X. Ἰ. The 
ordinance of God, that spiritual grace and eternal 
life shall belong to those who believe in Christ. 
Τοῦ νόμον τῆς ap. καὶ τοῦ θανάτου, the ordinance 
of God, that sin and death shall always accom- 
pany each other. 

8. τοῦ νόμου is here the natural law, or know- 
ledge of right and wrong. This was not able to 
make a man do what is right, because his lusts 
drew him to what was wrong. Td ἀδύνατον is 
the accusative absolute. 

Ibid. σαρκὸς ἁμαρτίας, i, 6. σαρκὸς ἁμαρτωλῆς. 

Ibid. περὶ ἁμαρτίας. See note at Heb. x. 6. 

Ibid. xaréxpive, inflicted sentence upon, i. e. 


4 Tim. ii. 11, 


put to death. God no longer suffered sin to 
reign over us. 

4. So that we now are able to fulfil the com- 
mand of the law. 

5. φρονεῖν τά τινος is to take the part of any 
one. See Matt. xvi. 28. 

6. τὸ φρόνημα τῆς σαρκὸς is the same as τὸ 
φρονεῖν τὰ τῆς σαρκὸς in ver. 5. and therefore 
means the addicting oneself to the flesh, joining 
the party of the flesh. 

7. οὐ δύναται. Man has no power to do this 
of himself, without the assistance of the Spirit. 

9. εἴπερ. Since. 

Ibid. The Spirit of God, and Spirit of Christ, 
appear to be synonymous. 

10. In your bodies you may be considered to 
have suffered death for your sins, but spiritually 
you have been restored to life, because your 
faith is counted for righteousness. See iv. 25. 

15. "ABBa ὁ warty, See Gal. iv. 6. 

17. εἴπερ. Since the end of our suffering with 
him is that we may be glorified with him. 


hk Matt.v.12; 
2 Cor. iv. 17; 
Phil. iii. 

10, 22; 

1 Pet. i. 6; 
iv. 13; 

1 Joh. iii. 1,2. 


1 Lu. xxi. 28; 
1 Joh. iii. 2; 


ENMISTOAH 


318 [ Keg. 8. 


μεν ᾿λογίζομαι yap ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ 18 
πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Ἢ γὰρ 19 
ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν νἱῶν τοῦ Θεοῦ 

ἀπεκδέχεται. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα, 20 | 
ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπ᾽ ἐλπίδι, ὅτι καὶ αὐτὴ ἡ κτίσις 21 
ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευ- 

θερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. οἴδαμεν γὰρ ὅτε πᾶσα 2 
ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ viv ἰοὺ μόνον δὲ, 23 


le! ΝΜ Ve “a 
3 Cor. v.2,4. ἀλλὰ καὶ αὐτοὶ THY ἀπαρχὴν τοῦ πνεύματος ἔχοντες, καὶ ἡμεῖς 


αὐτοὶ ἐν ἑαυτοῖς στενάξομεν, νυἱοθεσίαν ἀπεκδεχόμενοι, THY ἀπο- 
m 8Cor.v.7. λύτρωσιν τοῦ σώματος ἡμῶν. π᾿ τῇ γὰρ ἐλπίδι ἐσώθημεν. ἐλπὶς 24 
δὲ βλεπομένη, οὐκ ἔστιν ἐλπίς" ὃ γὰρ βλέπει τὶς, τί καὶ ἐλ- 


5 2Cor.iv.18; πτίζει ; "el δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι’ ὑπομονῆς ἀπεκδε- 25 


Heb. xi. ]. 
© Zach. 

xii. 10; 
Matt. xx. 22; 
Jac. iv. 3. 


Pp 1 Par. 
xxviii. 9; 
Paul. vii. 9; 
Jer. xi. 20; 
xvii. 10. 


χόμεθα. °‘Daavtws δὲ καὶ τὸ πνεῦμα σνυναντιλαμβάνεται ταῖς 26 
ἀσθενείαις ἡμῶν. τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ, οὐκ οἴδα- 
μεν, ἀλλ᾽ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγ- 
μοῖς ἀλαλήτοις: Po δὲ ἐρευνῶν τὰς καρδίας olde τί τὸ φρόνημα 27 
τοῦ πνεύματος, ὅτι κατὰ Θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. 
μεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, 


Οἴδα- 28 


qFphi.5,11; τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. “ὅτι ods προέγνω, καὶ προ- 29 


Phil. iii. 21; 
Col. i. 18. 


ώρισε συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς TO εἶναι αὐτὸν 


τ Paal.lvill; πρωτότοκον ἐν πολλοῖς ἀδελφοῖς" obs δὲ προώρισε, τούτους καὶ 


cxviii. 6. 


8 iv. 25; 

v.6,9; ὠ καίωσε, τούτους καὶ ἐδόξασε. 
Ena. 1}. δ; ς τι e a) ; ‘ 
Joh. εἰ. 16. ὁ Θεὸς ὑπὲρ ἡμῶν, tis καθ 


19. For created beings look anxiously for the 
time when tt shall be revealed, who are the sons 
of God. 

20. For all creation is subject to a state which 
must come to an end, (not by any will of its own, 
but according to the will of Him who thus made 
ἐξ subject,) with an expectation, that this creation 
will be freed ὅς. For κτίσις, see Mark xvi. 
15; Col. i. 23. 

21. ὅτι is not because, as in our translation, 
but ¢hat, and is to be coupled with ἐπ᾽ ἐλπίδι, 
ἐπ the hope that this creature &c. We may 
either put the words τῇ γὰρ ματαιότητι ---ὗπο- 
τάξαντα in a parenthesis, and couple ἐπ᾽ ἐλπίδι 
with ἀπεκδέχεται, or the sentence may be com- 
pleted at ἀπεκδέχεται, and ἐπ᾽ ἐλπίδι may be 
coupled with ὑποτάξαντα. I should prefer the 
former. 

22. συστενάξει, συνωδίνει. The metaphor is 
from a woman in labour. The whole human 
race looks anxiously forward to its future state. 

23. οὐ μόνον. Nor is this confined to the 
heathen: even Christians are anxious to be re- 
leased from the body. 

24. ἐσώθημεν. We were placed ina state of 
salvation. 

Ibid. βλεπομένη. Josephus uses this word 
in the same sense, ἐπεὶ γὰρ ἐναργῆ καὶ βλεπό- 
μενα τεκμήρια παρεχόμεθα, vol. i. p. 71δ. 


ἐκάλεσε. καὶ ods ἐκάλεσε, τούτους καὶ ἐδικαίωσεν' ods δὲ ἐδι- 80 


Τί οὖν ἐροῦμεν πρὸς ταῦτα ; εἰ 31 
ς a . sg a ἰδί ca 3 
μων ; OS YE του tov υιου ουκ 82 

26. ὑπερεντυγχάνω. See note at ver. 34. The 
meaning is, that the prayers which a Christian 
offers up, are offered by the Holy Spirit which 
dwells in him. Ὑπὲρ ἡμῶν are wanting in the 
best MSS. 

Ibid. ἀλαλήτοις, Ineffabilibus. Beza, Cas- 
talio, &c.: but Bos renders it, occultis, qua non 
audiuntur. 

27. τί τὸ φρόνημα τοῦ πνεύματος. God 
knows which of our thoughts proceed from the 
Holy Spirit : (see ver. 6.) because the Spirit prays 
for Christians according to the will of God. 

28. τοῖς κατὰ πρόθεσιν κλητοῖς. Who are 
called, i. 6. taken into covenant, in the manner 
which was before ordained of God, (see iii. 21.) 
viz. by faith, and not for their own merits. 

29. For God knew before who these would be, 
and determined that they should be created anew 
after the image of his Son: so that we all are 
sons of God and joint-heirs with Christ, (see ver. 
16, 17.) he being the eldest Son. 

30. ἐκάλεσε. He offered the terms of His 
covenant to those who conformed to the con- 
ditions of it, viz. to those who had faith. Ἐ δι- 
xalwoev, He freely forgave them all their sins. 
Ἐδόξασε, He hath designed them for a future 
state of glory. 

82. The argument requires, that we should 
take τοῦ ἰδίον υἱοῦ in its strict literal sense: for 


Κεφ. 8,9.} 


ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. 


819 


ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, πῶς οὐχὶ " Esa. 1.8, 9. 


« Psal.cx.1; 


83 καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται ; ‘Tis ἐγκαλέσει KATA wer avi.i9: 


84 ἐκλεκτῶν Θεοῦ ; Θεὸς ὁ δικαιῶν ; 


"ris ὁ κατακρίκων ; Χριστὸς Ἐς 


Heb. i. 8: 
viii. 1: 


ὁ ἀποθανὼν, μᾶλλον δὲ καὶ ἐγερθεὶς, ὃς καὶ ἔστιν ἐν δεξιᾷ, τοῦ xii. 2; 


1 Pet. iii. 22 ; 


85 Θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν ; τίς ἡμᾶς χωρίσει ἀπὸ τῆς 1 Job. ik. 1. 
> a a / Ν a * Peal. 
ἀγάπης τοῦ Χριστοῦ ; θλίψις, ἢ στενοχωρία, ἢ διωγμὸς, ἢ wiv. 42; 


1 Cor. iv. 9; 


86 λιμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα ; "καθὼς γέγραπται, 1 ὕοτ. ἵν ᾿ 
“Ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν; ἐλογίσθημεν %. 38. 


87 ὡς πρόβατα σφαγῆς." 


z 1Cor συ. 57: 


χ ᾿Αλλ’ ἐν τούτοις πᾶσιν ὑπερνικῶμεν 4 Cor. ii. 4: 


1 Joh. iv. 4; 


88 διὰ τοῦ ἀγαπήσαντος ἡμᾶς. πέπεισ ip ὅτι οὔτε θάνατος. 
ιὰ τοῦ ἀγαπήσαντος ἡμᾶς. πέπεισμαι γὰρ ὅτι ἄνατος, 5 4,3; 
οὔτε ζωὴ, οὔτε ἄγγελοι, οὔτε ἀρχαὶ, οὔτε δυνάμεις, οὔτε ἐν- as mh: 
. yi. 9; 
89 εστῶτα οὔτε μέλλοντα, οὔτε ὕψωμα οὔτε βάθος, οὔτε τὶς κτίσις 3 Cor. i. 23; 


Gul. i. 20; 


ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ, τῆς pris. i. 8; 


ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν. 


1 Thess. ii. δ. 
axl, 


9 yY’AAH@EIAN λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυ- : Exod χαα!, 
2 ρούσης μοι τῆς συνειδήσεώς μον ἐν πνεύματι ἁγίῳ" "ὅτι λύπη » ii. 11; 


iii. 2; 


8 μοί ἐστι μεγάλη, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ wou" "ηὐχό- good. iv. 22; 
μὴν γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν Devt. vil. 6; 


Psal. cxlvii. 


4 ἀδελφῶν μου, THY συγγενῶν μου κατὰ σάρκα' "οἵτινές εἰσιν 19; Jer. 
᾿Ισραηλῖται, ὧν ἡ υἱοθεσία, καὶ ἡ δόξα, καὶ αἱ διαθῆκαι, καὶ ἡ Ea τ 

5 νομοθεσία, καὶ ἡ λατρεία, καὶ αἱ ἐπαγγελίαι, “ ὧν οἱ πατέρες, © Μοὶ |. 
καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, 6 ὧν ἐπὶ πάντων Θεὸς Lui 39,40 


if Christ was merely an adopted Son, whom 
God allowed to be put to death, we could not 
infer from thence that He would also give us 
all things. 

33. I have followed the punctuation of Lock, 
Wells, Blackwall, Vater, which seems still more 
mecessary if Χριστὸς before 5 ἀποθανὼν is an 
interpolation. 

34, ἐντνγχάνει. See Heb. vii 25. The So- 
cinians deny that ἐντυγχάνειν means to inéer- 
cede. But it is so used by Philo Judseus, who 
makes Abraham say to God, δεδιὼς καὶ τρέμων 
ἐντυγχάνω, Gen. xv. 2, and ἐπειδὰν γῆν καὶ 
τέφραν ἐμαντὸν αἴσθωμαι, τηνικαῦτα ἐντυγχά- 
vew σοι θαρρῶ, xviii, 27; vol. i. p. 476, 477. 

37. ὑπερνικῶμεν. Alberti denies that this 
means amplius quam victores sumus ; but simply 
vincimus. 

38. ἀρχὰς seems to be used for spiritual beings 
in Eph. vi. 12; Col. ii, 15. Some take ἀρχαὶ 
and δυνάμεις for persons in authority. Οὔτε 
ὕψωμα οὔτε βάθος, neither things in heaven, nor 
things on earth. . 

Cuap. IX. 1. ἐν Χριστῷ, teste Christo. See 
Matt. v. 34; Eph. iv. 17. 

Ibid. συμμαρτυρούσης. This seems to mean, 
that his own conscience, and the Holy Spirit 
which dwelt in him, bore witness to this. 

8. ἀνάθεμα is a thing set apart, and generally 
in a bad sense, i. e. devoted to destruction: but 
it has not necessarily that sense: ἀνάθεμα ἀπό 
Tivos is set apart by any one. 8. Paul had been 


Heb. i. 8, 9, 


set apart and consecrated by Christ to his ser- 
vice: and he had prayed tbat this devotion of 
himself might be for the good of his country- 
men. 

4. ᾿Ισραηλῖται. This term was only eee 
to the genuine descendants of Jacob. See John 
i. 48; Acts xiii 16; 2 Cor. xi. 22. 

Ibid. vio@ecla. See Exod. iv. 22; Hos. xi 1; 
Jer. xxxi. 9. 

Ibid. δόξα. In allusion to the Glory of the 
Lord which appeared on the ark of the cove- 
nant. I Samm. iv. 21; Psalm Ixxviii. 61. 

Ibid. διαθῆκαι. Not different covenants, for 
there was only one between the times of Adam 
and Christ: but God renewed the covenant 
at various times, 6. g. with Noah, Abraham, 
Isaac. See Eph. ii. 12. Elsner has brought 
instances from heathen writers: it perhaps 
ἰόν αἱ phase ἐν pga ὝΨΗ 
bid. A he privilege of worshippi 
the true God. ts 

5. The last privilege enumerated is, that 
Christ, as far as he could be born of human 
parents, was descended from the Jews. They 
had the honour of giving birth to him, who in 
his higher nature was the ever-blessed God. 
This passage is expressly quoted as asserting 
the divinity of Christ by Irenzus, Tertullian, 
Hippolytus, Cyprian, Athanasius, &c.; nor did 
any person ever propose a different interpreta- 
tion till after the Socinian controversy began. 


920 


ὁ ii. 28; 
iii. 3; ς 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 9. 


εὐλογητὸς εἰς τοὺς αἰῶνας. ἀμήν. Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν 6 


Num. xxii, ὁ λόγος τοῦ Θεοῦ. οὐ γὰρ πάντες οἱ ἐξ ᾿Ισραὴλ, οὗτοι ᾿Ισραήλ; 


19; Job. 
viii. 39; 
Gal. vi. 16; 
2 Tim. ii. 13. 


“οὐδ᾽ ὅτι εἰσὶ σπέρμα ᾿Αβραὰμ, πάντες τέκνα, GAN, ‘’Ev7 
᾽ν ‘ a, , n 
Icaax κληθήσεταί σοι σπέρμα.᾽ ἱτουτέστιν, ov τὰ τέκνα τῆς 8 


wn ’ fel le) A 
¢Gen.xxi.12; σαρκὸς, ταῦτα τέκνα τοῦ Θεοῦ" ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας 


Gal. iv. 23; 
Heb. xi. 18; 


‘Gal. iv. 28. τὸν καιρὸν τοῦτον ἐλεύσομαι, καὶ ἔσται TH Σάρρᾳ υἱός." 


ε Gen. xviii. 
10. 


bh Gen. xxv. 
2). 


λογίζεται εἰς σπέρμα. ξἐέπαγγελίας yap ὁ λόγος οὗτος, ‘Kara 9 


Οὐ 10 


μόνον δὲ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, ᾿Ισαὰκ τοῦ 
πατρὸς ἡμῶν μήπω yap γεννηθέντων, μηδὲ πραξάντων τὶ τι 


’ OG Δ . σ ς > 9 \ a A ’ ᾽ 
ἀγαθὸν ἣ κακὸν, ἵνα ἡ Kat’ ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ, 
1 θεα. xxv. οὐκ ἐξ ἔργων, ἀλλ᾽ ἐκ τοῦ καλοῦντος, ἱέρρήθη αὐτῇ, “Ὅτι 612 


43. 
k Malt. i.2,3. 


} Deut. 
χχχὶϊ. 4; \ 
2 Par. xix. 7; Y@p 
Job viii. 8; 
xxxiv. 10. 
w Exod. 
Exxiii. 19. 
© Exod. ix. 


μείζων δουλεύσει τῷ ἐλάσσονι"᾽ "καθὼς γέγραπται, ‘Tov Ἶα- 18 
κὼβ ἠγάπησα, τὸν δὲ Η σαῦ ἐμίσησα." 

'Ti οὖν ἐροῦμεν ; μὴ ἀδικία παρὰ τῷ Θεῷ ; μὴ γένοιτο. "τῷ 14 
Μωσῇ λέγει, “᾿Ελεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν ὃ 
οἰκτείρω. ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ 16 
τοῦ ἐλεοῦντος Θεοῦ. "λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ, “Ὅτι εἰς 17 
αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν 


μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. “Apa is 


οὖν ὃν θέλει, erect? ὃν δὲ θέλει, σκληρύνει. 


᾿Ερεῖς οὖν μοι, Τί 19 


o Esa. xlv.9; ὄτι μέμφεται ; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε ; °Mev- 20 


lxiv. 8; 


nw 4 » ‘\ e 3 ’,ὅ A A A 
Jer. xviii. 6; οὔνγε, ὦ ἄνθρωπε, σὺ Tis εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ 


fap. xv. 7. 


6. What I have said of these high privileges, 
might seem at variance with what I have also 
said, of the Jews being no longer the chosen 
nation: but it is not that the word of God has 
Jailed: he promised blessings to the true 
Israelites: but this did not mean all the de- 
scendants of Jacob, but those who have faith. 

9. The LXX is very different: ᾽᾿Επαναστρέ- 
φων ἥξω πρός σε κατὰ τὸν καιρὸν τοῦτον εἰς 
ὥρας, καὶ ἕξει viby Σάρρα ἣ γννή σον. The force 
of this quotation lics in the words τῇ Σάρρᾳ: 
the promise was not to the children of Abra- 
ham generally, but to his son by Sarah. 

10—13. Nor was this the only restriction of 
the promise. For Rebecca conceived from one 
specified individual, from Isaac, and before the 


children were born, it was said &c. ἃς. Κοίτην 
ἔχειν is utero gerere. V. Schieusner. 
11. ἡ war’ ἐκλογὴν πρόθεσις. The method 


which God had determined for choosing those per- 
sons who were to be justified, namely, by faith. 
See viii 25, 29. 

12. ὁ μείξων, the elder, if applied to the two 
individuals: the greater, if applied to the two 
nations. Le Clerc. 

13. éulonoa Μισεῖν sometimes means, fo 
love less than another: Luke xiv. 26; John xii. 
25: but the passage in Malachi alludes to the 
temporal condition of Jacob’s and Esau’s chil- 
dren. 

14. μὴ ἀδικία; Is God unjust in preferring 
Jacob to Esau, Isaac to Ishmael, or the Jews 


to any other nation? Certainly not. Neither is 
he now unjust in pardoning the Gentiles and 
accepting their faith: for this is just what he 
did to the Jews, when he pardoned their idol- 
atry at the intercession of Moses, Exod. xxxiii. 
19. 

16. θέλοντος probably relates to Abraham 

wishing that hjs son Ishmael might have the 
romise, Gen. xvii. 18, or Isaac wishing to bless 
sau, Gen. xxvii. and rpéxovros to Esau run- 
ning to hunt for venison, xxvii. 5. 

17. In the LXX it is, ἕνεκεν τούτου διετη- 
ph@ns, which means, for this cause hast thou been 
preserved in the midst of all these plagues: and 
so ἐξήγειρά oe may mean, J have raised thee 
up from these plagues. Hammond, Le Clerc, 
Junius, Wolfius. See James v. 15. S. Paul 
had before brought an instance of God pardon- 
ing sinners: he now brings an instance of his 
not pardoning. 

19. See iii. 5, 7. 

20. It must be remembered, that S. Paul is 
speaking of temporal blessings, and of the Jews 
being the chosen people of God. With respect 
to the offer of eterna] happiness, it is plain 
that this was made to the Jews first, and they 
wilfully rejecied it. 5. Paul is shewing in this 
passage, that it was not for any merit of their 
own, that God made the Jews his chosen peo- 
ple: and therefore he could not be unjust, if he 
cast them off for positive disobedience. 


Κεφ. 9, 10.] 


ΠΡΟΣ PAMAIOTS. 


321 


21 ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, “Τί με ἐποίησας οὕτως ;” Pie coats 
οὐκ ἔχει. ἐξουσίαν ὁ ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράμα- “ 

22 τὸς ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν ; Te δὲ Vi. 4, 5. 
θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν 
αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκενὴ ὀργῆς κατηρτισμένα 

23 εἰς ἀπώλειαν" καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ, 

24 ἐπὶ σκεύη ἐλέους, ἃ προητοιμασεν εἰς δόξαν, obs καὶ ἐκάλεσεν 

26 ἡμᾶς οὐ μόνον ἐξ ᾿Ιουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν" "ὡς καὶ ἐν τῷ τ Cee. ii 38; 


“Ὡσηὲ λέγει, "Καλέσω τὸν ov λαον μου, λαόν pov’ καὶ τὴν οὐκ 


1 Pet. ii. 10. 


26 ἠἡγαπημένην, ἠγαπημενην." “"καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρήθη * ve. i. 10. 
3 a 9 c e A 9 “a ’ ον" “ lel 5 
αὐτοῖς, Ov λαός μου ὑμεῖς, ἐκεῖ κληθήσονται viot Θεοῦ ζῶντος. 


97 '‘Hoatas δὲ κράξει ὑ ὑπὲρ τοῦ Ἰσραὴλ, “ Εὰν ἡ ὁ ἀριθμὸς τῶν Price 


υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, το κατάλειμμα σωθή- 
28 σεται λογον γὰρ συντελῶν καὶ συντεμνων ἐν δικαιοσύνῃ" ὅτι 


29 λόγον συντετμημένον ποιήσει Κύριος ἐπὶ τῆς γῆς." 


υ Kai καθὼς * Gen. nix.24; 


Esa. i. 


προείρηκεν Ἡσαΐας, ‘ Ei μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν xii. 195 


σπέρμα, ὡς Σ όδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡὧμοι- 


80 ὠθημεν. 


er. I. 40; 
ee iii. 22; 


Τί οὖν ἐροῦμεν ; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύ- Fzech. xv 


νην, κατέλαβε δικαιοσύνην, δικαιοσυνὴν δὲ τὴν ἐκ πίστεως" «x3; 


81 * Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης, εἰς νόμον δικαιοσύνης 


zi. 7. 
y 1Cor.i. 28, 


8) οὐκ ἔφθασε" Υδιατί; ὅτι οὐκ ἐκ πίστεως, GAN ὡς ἐξ ἔργων + Kesviii.14; 


88 νόμου. προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος, "καθὼς 


xxviii. 16; 
Pal. Ἐκ, 


γέγραπται, «᾿Ιδοὺ, τίθημι. ἐν Σιὼν λίθον προσκόμματος, καὶ 223 aes Mee 
πέτραν σκανδάλον' καὶ πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισ- La. ii. δέ; 


χυνθήσεται.᾽ 


10 ᾿ΆΔΕΑΦΟΙ, ἡ ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας, καὶ ἡ δέησις ἡ ἧ 


ive 7. 


x. 31; 
het xxi. 20; 
xxii. 3; 


2 πρὸς Tov Θεὸν ὑπὲρ τοῦ ᾿Ισραήλ ἐστιν εἰς σωτηρίαν. "μαρτυρῶ Gali. 14. 


21. Compare Wisdom xv. 7. For ἐξουσίαν 
τοῦ πηλοῦ see Matt. x. 1. 

22. Something is wanting to make this sen- 
sok complete. Elsner supplies οὐχ ἔχει ἐξου- 
olay; 

Ibid. σκεύη ὁ 7 Allg This may apply to Pha- 
raoh, or to the both of them incurred the 
anger of God, but God bore with the Jews much 
longer than with Pharaoh. So far therefore from 
complaining of being cast off now, they were 
treated with great forbearance. 

23. σκεύη ἐλέους. The Gentiles, or any per- 
sons who obtain pardon on account of their faith. 

27. ὑπὲρ τοῦ ᾿Ισραήλ, concerning Israel. 
Raphel. Isaiah seems to be speaking of a 
remnant returning from captivity. 5, Paul ap- 
ΕΣ it to the small portion of the Jews who 

elieved in Christ. 

28. γὰρ is not in the LXX. We must sup- 
ply ἐστὶ after συντελῶν. It may mean, God 
will soon settle the matter, or he will soon sum up 
the account. 

29. wpocipnxev. Had said before the passage 
on ee. See Gal. i. 9. 

ἃ. Σαβαὼθ is an Hebrew word signifying 
an ase 


30. This is the substance of this whole chapter. 
Though the Gentiles did nothing to deserve the 
favour of God, He chose of His own grace and 
mercy to allow them to become righteous by 
faith in Christ. The Jews, however, were not 
cast off by the arbitrary will of God: the offer 
was made to them before it was made to the 
Gentiles, and they rejected it. The terms διώ- 
Kew, καταλαμβάνειν, φθάνειν, προσκόπτειν, are 
all borrowed from persons running in a race. 

8]. διώκων νόμον δικαιοσύνης. Thinking to 
arrive at a law of righteousness, i. e. to reduce it 
to rule and certainty. Most MSS. omit the 
second δικαιοσύνης. 

82. ὅτι ob [διώκουσιν] ἐκ πίστεως. 

38. This quotation is made up of two pas- 
sages from Isaiah: καὶ οὐχ ὧς λίθου προσκόμ- 
ματι συναντήσεσθε, οὐδὲ ὡς πέτρας πτώματι, 
Vili. 14. ἰδοὺ, ἀγὼ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν 
λίθον πολυτελῆ, ἐκλεκτὸν, ἀκρογωνιαῖον, ἕντι- 
μον, εἰς τὰ θεμέλια αὐτῆς, καὶ ὁ πιστεύων οὗ 
μὴ καταισχυνθῇ, xxviii. 16. Most MSS. omit 
- 


as. 
Cuap. X. I. τοῦ Ἰσραήλ. Most MSS. read 


αὑτῶν. 


a 


υ ix. δὶ. 


ς Matt.v.13; 
Act. xiii. 38. 
2 Cor. iii. 13; 
Gal. iii. 24, 
ἀ Lev. xviii.5; 
Ezech.xx.11; 
Gal. iii. 12. 
e Deut. xxx. 
tl, 12. 


f Deut. 
14. 


ε Matt. x. 82. 


b ix. 83; 
Esa. xxviii. 

16. 

i fii, 22, 29; 
Act. x.34,35 ; 
xv. 9; 
1 Tim. ii. 5; 
Eph. i. 7 


k Joel ii. 32; 
Act. ii. 21. 

ι Esa, lii. 7; 
Nahum i. 15. 


tw Esa. liii. 1; 
Joh. xii. 38. 


» Posal. xix. 
4. 


B22 EMIZTOAH [Keg. 10. 


yap αὐτοῖς ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν. 
> ἀγνοοῦ up τὴ ῦ Θεοῦ ὃ y L τὴν ἰδίαν ὃ 
ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν «- 3 
καιοσύνην ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπ- 
ετώγησαν. “τέλος γὰρ νόμον Χριστὸς εἰς δικαιοσύνην παντὶ τῷ 4 
πιστεύοντι. ἀΜωσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ 5 
νόμου, “Ὅτι 6 ποιήσας αὐτὰ ἄνθρωπος, ζήσεται ἐν αὐτοῖς." 
εἰ ν » , “ , ς \ ov 2 a 
H δὲ ἐκ πίστεως δικαιοσύνη οὕτω λέγει, “Μὴ εἴπῃς ἐν τῇ ὁ 
9 4 , ᾿“σσυ»ν 
καρδίᾳ σου, Tis ἀναβήσεται εἰς τὸν οὐρανὸν ;’ τοῦτ᾽ ἔστι Χρισ- 
τὸν καταγαγεῖν" “ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον ;’ τοῦτ᾽ τ 
ἔστι Χριστὸν ἐκ νεκρῶν ἀνωγαγεῖν' [ἀλλὰ τί λέγει ; “᾿Εγγύς 8 
σον τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ cou’ 
τοῦτ᾽ ἔστι, τὸ ῥῆμα τῆς πίστεως, ὃ κηρύσσομεν' BOTL ἐὰν ὅμο- Y 
λογήσῃς ἐν τῷ στόματί σου Κύριον ᾿Ιησοῦν, καὶ πιστεύσῃς ἐν 
τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ" 
καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται 10 
, δι ᾽ 
εἰς σωτηρίαν. “Aéyes γὰρ ἡ γραφὴ, “Πᾶς ὁ πιστεύων ἐπ᾽ 
αὐτῷ ov καταισχυνθήσεται. ‘Ov γάρ ἐστι διαστολὴ ᾿Ιουδαίου 
Ἁ “Εἰ 4 Ἁ 3 Ἁ a ’ 72] 9 
τε καὶ “Ελληνος" ὃ γὰρ αὐτὸς Κύριος πάντων, πλουτῶν εἰς 
πάντας τοὺς ἐπικαλουμένους αὐτόν “ἘΠᾶς γὰρ, ὃς ἂν ἐπικα- 
λέσηται τὸ ὄνομα Κυρίου, σωθήσεται. Πῶς οὖν ἐπικαλέσον- 
ται εἰς ὃν οὐκ ἐπίστευσαν ; πῶς δὲ πιστεύσουσιν οὗ οὐκ ἤκου- 
σαν ; πῶς δὲ ἀκούσουσι χωρὶς κηρύσσοντος ; ‘Tas δὲ κηρύξου- 
σιν ἐὰν μὴ ἀποσταλῶσι; καθὼς γέγραπται, “'ῶς ὡραῖοι οἱ 
πόδες τῶν εὐαγγελιξζομένων εἰρήνην, τῶν εὐαγγελιζομένων τὰ 
ἀγαθά. ™ Αλλ οὐ πάντες ὑπήκουσαν τῷ εὐωγγελίῳ' ἩΗσαΐας 16 
‘ λ ’ ¢ K ’ a 3 ’, “5 3 A ” 2 Ww e ” 
yap λέγει, ‘ Κύριε, tis ἐπίστευσε τῇ ἀκοῇ ἡμῶν ;’ apa ἡ πίστις 17 
ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ. "ἀλλὰ λέγω, Μὴ οὐκ 18 
ἤκουσαν ; μενοῦνγε “εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος 


2. ζῆλον Θεοῦ, a godly zeal. 

3. τοῦ Θεοῦ δικ. See iii. 21. The second 
δικαιοσύνην is omitted in some MSS. 

Ibid. οὐχ ὑπετάγησαν. They have not been 
arranged or included under. Acts xiii. 48. 

4. τέλος. The terminer and bound ; the scope 
and aim ; the perfection and accomplisher. Fell. 
When a man believes in Christ, the law is at 
an end, so far as to obtaining his justification. 
Vater. 

5. γράφει. Sce iv. 6. 

Ibid. αὐτά. All the things which the law 
ordered. Ifa man literally complied with this, 
he might have been righteous. 

Ibid. S. Paul here accommodates to the gos- 
pel what Moses said of the first covenant. He 
alters τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θα- 
Adgons; into τίς καταβήσεται εἰς τὴν ἄβυσ- 
σον; 

9. σωθήσῃ. Thou shalt be placed in the way 
of salvation. 

_ 10. δικαιοσύνη. The first step in a man’s 
salvation, when he believes in Christ, and is 
taken into covenant: σωτηρία, his final salva- 


tion, which is granted upon his confessing 
Christ before men. See ver. 9. 

12. Ob ydp. This contains the reason of his 
saying was ὁ πιστεύαν. 

13. He here quotes Joel as saying was. 

14. If the prophets thus foretold the uni- 
versality of the gospel, how can the Jews be 
angry with us apostles for preaching to the 
Gentiles? For how can they cali &c.? 

15. If Isaiah said this of those who preached 
peace, how can we be blamed for doing so? 
Many MSS. read ἐπικαλέσωνται, πιστεύσωσιν, 
ἀκούσωσι, κηρύξωσι. 

16. And if some have rejected the gospel, 
this also was foretold by Isaiah. 

17. πίστις ἐξ ἀκοῆς. This is deduced from 
the words ἐπίστευσε τῇ axon. Isaiah therefore 
shews, that, if the word of God is preached, faith 
is produced in the hearers. Many MSS. omit 
Θεοῦ. 

18. It appears from this verse, that the 
gospel had now been preached in great part of 
the world. See Col. i. 6, 23. 


Κεφ. 10, 11.] 


ΠΡΟΣ PAMAIOTS. 


323 


αὐτῶν, καὶ εἰς TA πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν." 
ι9 ᾿Αλλὰ λέγω, Μὴ οὐκ ἔγνω ᾿Ισραήλ ; πρῶτος Μωσῆς λέγει, » Deut. xxxii. 


«᾿Εγὼ παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ 
Ρ Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει, “ Εὑρέθην » Esa. xv. 1. 


a 4 ΄΄ι 3 
20 παροργίὼ ὑμας. 


41]. 


τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσι." 
21 ἡπρὸς δὲ τὸν ᾿Ισραὴλ λέγει, “Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς « Ess.\x0.2. 
χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα." 


ll 


tAETN οὖν, Μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ ; μὴ * Jer-xxxi.37; 
γένοιτο' καὶ γὰρ ἐγὼ ᾿Ισραηλίτης εἰμὶ, ἐκ σπέρματος ᾿Αβραὰμ, 


2 Cor. xi. 32; 
Fhil. iii. 5. 


2 φυλῆς Βενϊαμίν. οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ, ὃν προ- 


έγνω. ἢ οὐκ οἴδατε 


ἐν Ἦλίᾳ τί λέγει ἡ γραφή ; ὡς ἐντυγχάνει 


8 τῷ Θεῷ κατὰ τοῦ ᾿Ισραὴλ, λέγων, ‘* Κύριε, τοὺς προφήτας σου 52 Beene 
ἀπέκτειναν, καὶ τὰ θυσιαστήριά σου κατέσκαψαν κἀγὼ ὑπ- ᾿ 
ελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν pov.’ "᾿Αλλὰ τί λέγει +1 Reg. six. 


αὐτῷ ὁ χρηματισμός ; ’ Κατέλειπον ἐμαυτῷ ἑπτακισχιλίους 
δ ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Baad.” "Οὕτως οὖν καὶ 


18. 


u ix. 27. 


ἐν τῷ νῦν καιρῷ λεῖμμα κατ᾽ ἐκλογὴν χάριτος γέγονεν, " εἰ δὲ + iv. 4,5; 


6 χάριτι, οὐκ ἔτι ἐξ ἔργων ἐπεὶ ἡ χάρις οὐκ ἔτι γίνεται χάρις. εἰ 


Dent. ix. 4. 


δὲ ἐξ ἔργων, οὐκ ἔτε ἐστὶ χάρις" ἐπεὶ τὸ ἔμγον οὐκ ἔτι ἐστὶν 
τ ἔργον. Τί οὖν ; ὃ ἐπιζητεῖ ᾿Ισραὴλ, τούτου οὐκ ἐπέτυχεν, ἡ ν τα 8ι. 


8 δὲ ἐκλογὴ ἐπέτυχεν οἱ δὲ λοιποὶ ἐπωρώθησαν, "καθὼς γέγραπ- 


ε Esa. νἱ. 9; 
xxix. 10; 


a a A ον 
rat, "Ἔδωκεν αὐτοῖς ὁ Θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ Matt. xiii.14; 


μὴ βλέπειν, καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 
9 "καὶ Δαβὶδ λέγει, “ Γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα κα 
10 εἰς θήραν, καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς" σκοτι- 


Joh. xii. 40; 
Act. xxviii. 
} 26. 

® Peal, lxix. 
22. 


“ a \ w“ 
σθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον 
11 αὐτῶν διαπαντὸς σύγκαμψον. »Aéyw οὖν, Μὴ ἔπταισαν, ἵνα > Act.xiii.46. 


19. Μὴ οὐκ ἔγνω ᾿Ισραήλ; Did not the Jews 
know that God meant to make his word known to 
the Gentiles ? 

Cuae. XI. 1. ἀπώσατο. Has he entirely ex- 
cluded them from the covenant ? By no means: 
for all those who believe in Christ (like myself,) 
are still in covenant with him. 

2. προέγνω. God may be said not to have 
known the Gentiles before they believed in 
Christ, Gal. iv. 8, 9. He knew the Jews, and 
was known by them. See Amos iii. 2. 

Ibid. ἐν ’HAig. Probably, in the section or 
chapter containing the history of Elias. See 
Mark xii. 26. 

3. κατέσκαψαν. LXX καθεῖλαν. S. Paul fol- 
lows the Hebrew. 

4. xpnuariouds. See Matt. ii. 22. 

Ibid. τῇ Βάαλ. In the LXX the article is 
masculine, and in Josephus, vol. i. p. 491. 
Some supply στήλῃ or εἰκόνι. Lightfoot says 
δαμάλει : but in Tobit i. 5. we read τῇ Βάαλ τῇ 
δαμάλει, and in Jer. xii. 16. τῇ Βάαλ. 

5. κατ᾽ ἐκλογὴν χάριτος, according to that 
method which God has devised of choosing per- 
sons out of his own free will: i.e. of allowing 
their faith to be accounted as righteousness. 


6. ἐπεί. Otherwise. See 1 Cor. v.10. The 
latter clause, ef δὲ ἐξ ἔργων-.--ἔργον seems an 
interpolation. 

7. τούτου, viz. Justification. See ix. 30, 31. 

Ibid. ἐκλογὴ for ἔκλεκτοι, as περιτομὴν in 
iii. 30; Gal. ii. 7, 8, 9; Eph. ii. 11. 

Ibid. ὀπωρώθησαν. In John xii. 40. rerd- 
ρωκεν is opposed to τετύφλωκεν, and therefore 
meana, hardened. 

8. This is not an exact quotation from an 
part of scripture: it most resembles Isaiah 
xxix. 10. the sentiment of the latter part is to 
be found in vi. 9; Ezek. xii. 2. The words éws 
τῆς σήμερον ἡμέρας do not belong to the quo- 
tation. 

9. καὶ eis θήραν. These words are not in the 
LXX nor in the Hebrew. Τράπεζα means the 
food placed upon the table: and the metaphor is 
taken from birds being caught by the food 
placed in the trap: so the Jews did not under- 
stand what was their spiritual food. 

10. σύγκαμψον. Make them stoop under op- 
pression and affliction. 

11. μὴ Grracay; sc. πρὸς τὸν λίθον τοῦ 
προσκόμματος, ix. 82. “Iva πέσωσι, so that they 
have fallen. 


¥ 2 


824. ἘΠΙΣΤΟΛΗ [Κεφ 11. 


πέσωσι; μὴ YEVOLTO’ ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία 
τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς. εἰ δὲ τὸ παράπτωμα 12 
αὐτῶν πλοῦτος κόσμου, καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, 
πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν; (" Ὑμῖν γὰρ λέγω τοῖς 18 


᾿Ερεῖς οὖν, ᾿Εξ- 19 


e xv. 16; 
in. 15; Α 
=i ἔθνεσιν ἐφ᾽ ὅσον μέν cis ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν 
δὰ 4 
xxii 21: μου δοξάζω, εἴ πως παραζηλώσω μου τὴν σάρκα, Kal σώσω 14 
.3,8: τινᾶς ἐξ αὐτῶν.) εἰ γὰρ ἡ ἀποβολὴ αὐτῶν, καταλλαγὴ κόσμου, 15 
Eph. iii. 8; "τς , > A 2 Ree er SS ε, 
1 Tim. ii.7; τίς ἡ πρόσληψις, εἰ μὴ ζωὴ ἐκ νεκρῶν ; εἰ δὲ ἡ ἀπαρχὴ ἁγία, 16 
4 Tim. i. 11. ΣΝ , : νι > @es eo. . oe ra5 d > δέ 
aden x. 16, Καὶ τὸ φύραμα: καὶ εἰ ἡ pila ἁγία, καὶ οἱ κλάδοι. “εἰ δέ τινες 17 
τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὧν ἐνεκεντρίσθης 
ἐν αὐτοῖς, καὶ συγκοινωνὸς τῆς ῥίζης καὶ τῆς πιότητος τῆς 
ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων᾽ εἰ δὲ κατακαυχᾶσαι, 18 
οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλ᾽ ἡ pila σέ. 
«αἰ, 16; εκλάσθησαν οἱ κλάδοι, ἵνα ἐγὼ ἐγκεντρισθῶ. "καλῶς" τῇ ἀπιστίᾳ 20 
του. xviii. a : 
14; Ea, ἐξεκλάσθησαν, σὺ δὲ TH πίστει ἕστηκας. μὴ ὑψηλοφρόνει, 
Ixvi. 2; 3 \ A, ᾽ \ e Ν aA Ἁ , / ’ ᾽ , 
Phi πᾳ, ἀλλὰ φοβοῦ εἰ γὰρ ὁ Θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφεί. 21 
Joh. χυ. 2, σατο, μή πως οὐδὲ σοῦ φείσηται. “Ide οὖν χρηστότητα καὶ 23 
ΕἸ Cor. αν. 8; ἀποτομίαν Θεοῦ' ἐπὶ μὲν τοὺς πεσύντας, ἀποτομίαν' [ἐπὶ δὲ 
eb. 11.0,14. a ’ 
σὲ, χρηστότητα, ἐὰν ἐπιμείνης τῇ YpnoToTnTe ἐπεὶ καὶ σὺ 
ε 10ον ι.16. ἐκκοπήσῃ. δ καὶ ἐκεῖνοι δὲ ἐὰν μὴ ἐπιμείνωσι τῇ ἀπιστίᾳ, ἐγκεν- 23 
θ 4 Ξ ὃ N ’ 9 e Q 4 3 
τρισθήσονται' δυνατὸς γάρ ἐστιν ὁ Θεὸς πάλεν ἐγκεντρίσαι 
αὐτούς. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ 24 
παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι 
bh Lu. xxi. 34. 


οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ; "Ov yap 2% 


θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, τὸ μυστήριον τοῦτο, (ἵνα μὴ ἧτε 
παρ᾽ ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ ᾿Ισραὴλ 


11. παράπτωμα is perhaps used with refer- 
ence to ἔπταισαν and πέσωσι. It means a fall- 
ing off to one side, a slip. Αὐτοὺς means the 
Jews. 

12. πλοῦτος κόσμου. The means of making 
the world rich. Td ἥττημα αὐτῶν, that which is 
taken away from them, τὸ πλήρωμα αὐτῶν, that 
which is brought to supply the deficiency (see 
Matt. ix. 16). Ifthe rejection of the gospel by 
the Jews has been the cause of many Gentiles 
embracing it, how many more will embrace it, 
when they see the Jews themselves fill up the 
deficiency which is now made among them? 

18. τὴν διακονίαν μου δοξάξω, 1 am in the 
habit of boasting of the great success of my minis- 
try among the Gentiles. 

15. For if the rejection of the Jews from the 
covenant has been the means of reconciling the 
world to God, the admission of them into the cove- 
nant (whenever it shall take place,) may be said 
to raise the whole world from death to life. 

16. ἀπαρχὴ and fifa relate to Abraham as 
the parent stock of the Jewish nation: φύραμα 
and κλάδοι mean the whole nation as branches 

rung from him. ‘ You must not look upon 
them as finally and entirely rejected. God has 


still an eye upon them, as a people in covenant 
with him from Abraham, and as branches 
sprung from the root of the pious and holy 
patriarchs.” Pyle. There is an allusion to 
Lev. xxiii. 17. 

17, 18. The Christian covenant is not alto- 
gether a new one, but an enlargement of the 
former: the promise of Christ was made to 
Abraham ; and therefore Christians are grafted 
upon the stock of Abraham, and grow from 
him as the root. 

19. ἵνα 15 here used for the consequence, not the 
cause, or else S. Paul would not have answered, 
καλῶς. He merely admits the fact of some of 
the Jews being rejected, and gives the reason of 
it, viz. for not believing in Christ. 

20. ἔστηκας, in opposition to πέσοντας in ver. 

22. 
22. ἐπεὶ, otherwise, as in ver. 6. 
23. This seems to preclude the notion of 
arbitrary and irrespective election or reproba- 
tion. Those who are rejected now, may, if 
they have faith, be accepted. 

25. wap’ ἑαυτοῖς φρόνιμοι. See xii. 16. 

Ibid. ἀπὸ μέρους. In allusion to part of the 
Jews having embraced the gospel. See xv. 165. 


Κεφ. 11, 12.} 


ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. 


325 


A ” \ οΡ ἢ 
96 γέγονεν, ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ" ‘Kal οὕτω | Ess. Ἰἰκ, 20. 
a 4 3 ‘ e 
πᾶς ᾿Ισραὴλ σωθήσεται, καθὼς γέγραπται, ““Ηξει ἐκ Σιὼν ὁ 


\ 93 ’ 
27 ῥνόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ᾽' 


K καὶ αὕτη k Peal. xiv. 7; 
Esa. xxvii. 9 ; 


αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι Tas ἁμαρτίας Jer. xxzxi. 


28 αὐτῶν. 


\ 31, &c.3 


Kara μὲν τὸ εὐαγγέλιον, ἐχθροὶ δι’ ὑμᾶς" κατὰ δὲ 3 dor. iii. 16; 


\ Heb viii. 8; 


29 THY ἐκλογὴν, ἀγαπητοὶ διὰ τοὺς πατέρας. ἀμεταμέλητα γὰρ τὰ BY. 

80 χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ. “Ὥσπερ γὰρ καὶ ὑμεῖς 
ποτὲ ἠπειθήσατε τῷ Θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ, 

81 οὕτω καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ 

82 ἐλεηθῶσι. Ἰσυνέκλεισε γὰρ ὁ Θεὸς τοὺς πάντας εἰς ἀπείθειαν, | iii. 9; 


88 ἵνα τοὺς πάντας ἐλεήσῃ. 


Gal. iii. 22. 


m°f) βάθος πλούτου καὶ σοφίας kal ,, Job xi. 7; 


γνώσεως Θεοῦ ws ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξ- Prsl.xxxvi.6; 


χεὶϊ!. 5. 


84 ἰχνίαστοι αἱ ὁδοὶ αὐτοῦ. "τίς γὰρ ἔγνω νοῦν Κυρίου ; ἢ τίς » πμκ.χι.18; 


Jer. xxiii. 18; 


85 σύμβουλος αὐτοῦ ἐγ ένετο ; “ἢ τίς προέδωκεν aur @, καὶ AVTATIO- 8,0. ix. 13; 
“σι σι ΓῚ 9 9 A N bY 
86 δοθήσεται αὐτῷ ; νὅτι ἐξ αὐτοῦ Kai bu’ αὐτοῦ καὶ εἰς αὐτὸν Ta | ©. ii. 16. 


πάντα' αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. 
“«ΠΑΡΑΚΑΛΩ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ hC% Ye δ 


12 


ο Job xii. 11. 
P Proy.xvi.4; 


Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐ- 4 vi. 13,16; 


1 Pet. ii ὅ. 


ἴω Ὁ A \ 
2 ἄρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν" "καὶ μὴ συσχη- . Eon. i. 18; 
a a 2 a a 9 , ; . 
ματίξεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει iv. 38; 


v. 10, 17; 


τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς, τί τὸ θέλημα τοῦ Θεοῦ τὸ 1 Thess. iv. 3; 


᾽ Ἃ 3. 9», A , 
8 ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 
τῆς δοθείσης μοι, παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ᾽ ὃ 


: Col. iii, 10 ; 
"Λέγω yap διὰ τῆς χάριτος 1 Soh. i. 15. 
* 1 Cor, xii. 
2211; 


δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς Fpb. iv. 7. 


4 ἐμέρισε μέτρον πίστεως. 


ἐ Καθάπερ γὰρ ἐν ἑνὶ σώματι μέλη "1 Cor. sii. 


12, ἄς.; 


πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, Eph. iv. 16. 


25. τὸ πλήρωμα τῶν ἐθνῶν. The Gentiles 
who come in to fill up the vacancy caused by the 
Jews. See ver. 12. 

26. ἐκ Σιών. The LXX read ἕνεκεν Σιών. 
The last words, ὅταν ἀφ. rds ἁμαρτίας αὐτῶν, 
seem taken from Is. xxvii. 9, καὶ τοῦτό ἔστιν ἡ 
εὐλογία αὐτοῦ, ὅταν ἀφέλωμαι τὴν ἁμαρτίαν 
αὐτοῦ. See Psalm xiii. 7. 

28. With respect to the offer which has actually 
been made to them in the gospel, they have made 
God their enemy, because He is now reconciled to 
you: but with respect to his inviting ail men into 
his covenant, they are still objects of his love on 
account of their forefathers: i. e. God still 
wishes, that they would have faith and enter 
into the covenant: it depends upon themselves, 
whether they are elect or no. 

29. For God can never repent of the favour 
which he shewed formerly to the Jews, nor of 
his having called them to be his peculiar people. 

81. ἠπείθησαν τῷ ὑμετέρῳ: Have been ez- 
cited to unbelief by jealousy at seeing the mercy 
shewn to you. He means to say, that as the 
Gentiles have been freely forgiven by God, so 
may the Jews be. 

32. Hus convicted all of disobedience. Raphel. 

35. Neither Jew nor Gentile can say that he 


deserves a favour at the hand of God as a re- 
ward for his serviccs. 

86. ἐξ αὐτοῦ, from Him, as the Creator; δὲ 
αὑτοῦ, by Him, as the Governor and Disposer; 
els αὐτὸν, to Him, as the end and object of 
them. 

Cuap. XII. 1. λογικήν. So Philo Judeus 
says, Τόδε ἐστι σύμβολον οὐχ ἑτέρον τινος, ἣ 
τοῦ παρὰ Θεῷ μὴ τὸ πλῇθος τῶν καταθνομένων 
εἶναι τίμιον, ἀλλὰ τὸ καθαρώτατον τοῦ θύοντος, 
πνεῦμα λογικόν. vol. ii. p. 254. It means the 
service of the heart, as opposed to the sacrifice 
of animals which have no reason, ἄλογα. 

2. Most MSS. read συσχηματίζεσθαι and 
μεταμορφοῦσθαι. 

Ibid. τί τὸ θέλημα κιτ. λ. Rufinus mentions 
two translations, Que@ sit roluntas Dei, quod bo- 
num et beneplacitum et perfectum; and, Que sit 
voluntas Dei bona et beneplacita et perfecta. 
Origen. vol. iv. p. 644. 

3. διὰ may be a form of adjuration, as in 
ver. 1. He is supposed to allude to the dis- 
tribution of spiritual gifts. 

Ibid. μέτρον πίστεως. If we compare ver. 6, 
Eph. iv. 7, it might be thought that these 
spiritual gifts were bestowed in proportion to 
the faith of individuals, 


326 


ENISTOAH 


(Keg. 12. 


α 1Cor.xii.27; "οὕτως οἱ πολλοὶ ἕν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθ᾽ εἷς ἀλλή- δ 


Eph. i. 23; 
v. 23; 

Col. i. 24. 

x 1 Cor. xii. 


λων μέλη" “ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν 6 
ἡμῖν διάφορα' εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίσ- 


4, δ, δ, 10: reas: γεἴῖτε διακονίαν, ἐν τῇ διακονίᾳ εἴτε ὁ διδάσκων, ἐν τῇ δι- 7 


1 Pet. iv. 10 


: , " ς a a , ε N 
¥ 1Cor.xii.2e; δασκαλίᾳ "εἴτε ὁ παρακαλῶν, ἐν TH παρακλήσει. ὁ μεταδιδοὺς, g 


Eph. iv. ll > 9 e 


oe “A « “~ 9 
1 Pet. iv. 10, ἐν ἁπλότητι' ὁ προϊστάμενος, ἐν σπουδῇ" ὁ ἐλεῶν, ἐν ἱλαρότητε. 


11. 

5 Matt. vi. 
1, &c.; 

2 Cor. ix. 7, 
1 Pet. v. 2. 
a Psal. 
xuxvi. 4; 
xevii. 10; 
Amos νυ. 15; 
1 Tim. i. 5; 
1 Pet. i. 22; 
iv. 8. 


=H ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρὸν, κολ.- 9 
λώμενοι τῷ ἀγαθῷ: "τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι" 10 
τῇ τιμῇ ἀλλήλους προηγούμενοι: “τῇ σπουδῇ μὴ ὀκνηροὶ, τῷ 11 
πνεύματι ζέοντες, τῷ καιρῷ δουλεύοντες" “7H ἐλπίδι χαίροντες, 12 
τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες" “ταῖς 18 
χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες" ‘ ev- 14 
λογεῖτε τοὺς διώκοντας ὑμᾶς" εὐλογεῖτε, καὶ μὴ καταρᾶσθε. 


bHeb.xiii.1, Χαίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων. © τὸ 15 


Phil. ii. 3; 


1 Pet. ii. 17; αὐτὸ εἰς ἀλλήλους φρονοῦντες" μὴ TA ὑψηλὰ φρονοῦντες, ἀλλὰ 16 


P t. i. ἡ, aw ΄- 

: Aner iiis, Τοῖς ταπεινοῖς 

poc.iii.15. = : 
dxv.13; τοῖς. ἢ μηδενὶ 
Eph. vi. 18 ; ee 
1 Thess. y, καλὰ ἐνώπιον 
16, 17; 
Col. iv. 2; 


συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ éav- 

κακὸν ἀντὶ κακοῦ ἀποδιδόντες. προνοούμενοει 17 
πάντων ἀνθρώπων" ‘ei δυνατὸν, τὸ ἐξ ὑμῶν, 18 
μετὰ πάντων ἀνθρώπων εἰρηνεύοντες. * pur ἑαυτοὺς ἐκδικοῦντες, 10 


Heb. xii}; ἀγαπητοὶ, ἀλλὰ δότε τόπον τῇ ὀργῇ" γέγραπται yap, “᾽Εμοὶ 


Jac. v. 7. 


¢1Cor.xvil; ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. ᾿᾿ Ἐὰν οὖν πεινᾷ 20 


Heb. xiii. 

3, 16; 

1 Pet. iv. 9. 
f Matt. v. 44; 
Lu. vi. 28; 
1 Cor. iv. 13; 
1 Pet. tii. 9. 


Heb. xii. 14. 
21; Mutt. v. 44. 


δ. καθ᾽ εἷς. See note at Mark xiv. 19. Most 
MSS. read τὸ δὲ καθ᾽ εἷς. 

6, 7, 8. We must supply ἔχοντες and ἔστω. 
Elsner, Wolf: or perhaps σωφρονεῖν, let him 
bear himself meekly in the exercise of any of these 
gifts. 

6. κατὰ τὴν dyad. τῆς πίστεως. According 
to the proportion in which he has received this 
gift, which is in proportion to his faith. See 
ver. 3. 

7. διακονίαν, exercising the public office of a 
deacon. 

8. μεταδιδούς. He who is inspired to impart 
his possessions to others. Charity was one of 
the spiritual gifts; 1 Cor. xii. 28. 

Ibid. ἁπλότητι. Tacitus says of L. Vitellius, 
““ Tnerat tamen simplicitas ac liberalitas."’ Hist. 
iii. 86. See 2 Cor. viii. 2; James i. 5. 

9. ἀγάπη &xootvyouvres. There is a 
similar construction in Heb. xiii. 5. 

10. ἀλλήλους προηγούμενοι. Each thinking 
the other his superior. See Phil. ii. 8. 

11. ξέοντες. See note at 1 Thess. v. 19. 

Ibid. τῷ καιρῷ δουλεύοντες. The reading of 
κυρίῳ is supported by more authority thin 





ὁ ἐχθρός σου, ψώμιζε αὐτόν: ἐὰν διψᾷ, πότιζε αὐτόν: τοῦτο 
A a ΝΜ \ 7 Ἁ AS 9 [ον 
γὰρ ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 
μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. 21 
ε xi. 25; xv.5; Prov. iii. 7: Psal. cxxxi. 1; Esa. v. 21; 1 Cor. i. 10; Phil. ii. 8, 8, 16. 


h Prov. xx. 22; Matt. v. 39; 1 Cor. vi. 7; 2 Cor. viii. 21; 1 Thers. v. 15; 1 Pet. iii. 8, 9. 
κ Lev. xix. 18; Deut. xxxii. 35; Eccl. xxviii. 1; Matt. v. 39; Heb. x. 80. 


i Mar. ix. 30; 
! Proy. xxv. 


καιρῷ. S. Paul meant to exhort them to give 
themse'ves up entirely to the Lord. See Acts 
xx. 19; Eph. vi. 7; Col. iii 24. 

16. συναπαγόμενοι. Suffering yourselves io be 
led away with, i. e. following. 

18. ef δυνατὸν, if the thing is possible, rd ἐξ 
ὑμῶν, at least ax fur as you are concerned. 

19. δότε τόπον. Plutarch says, δεῖ δὲ μήτε 
παίζοντας τῇ ὀργῇ διδόναι τόπον, De Cohidb. Ira, 
p- 462. and in Eph. iv. 27. we find μήτε δίδοτε 
τόπον τῷ διαβόλῳ, so that S. Paul perhaps 
meant in this passage, give place to him who is 
properly the minister of vengeance: for it is 
written, ἄς. Knatchbull, Krebsius. This is 
also the interpretation of Chrysostom, Cicume- 
nius, Hammond, Beza, Casaubon, and the 
Gothic version appears to supply θεοῦ after 
ὀργῇ. So in Ecclus. xix. 17, ἔλεγξον τὸν πλη- 
σίον cov πρὶν ἣ ἀπειλῆσαι, καὶ δὸς τόπον νόμῳ 
ὑψίστου. 

19. The LXX is very different: "Ey ἡμέρᾳ 
ἐκδικήσεως ἀνταποδώσω. τς 

20. ἄνθρακας. Such a forgiving behaviour 
will move him much more than if in a passion 


you were to heap coals of fire upon his head. 


Κεφ. 13, 14. ] 


13 


ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. 


327 


m ITASA ψυχὴ ἐξουσίαις v ὑπερεχούσαις ὑποτασσέσθω. οὐ γάρ eee 


ἐστιν ἐξουσία εἰ μὴ ἀπὸ Θεοῦ' αἱ δὲ οὖσαι ἐξουσίαι ὑ ὑπὸ τοῦ Dan. iv. 32; 


2 Θεοῦ τεταγμέναι εἰσίν. ὥστε ὁ ἀντιτασσόμενος TH ἐξουσίᾳ, 


a Sap. vi. 4; 
19 Sob. xix. 11; 


τοῦ Θεοῦ διατωγῇ ἀνθέστηκεν' οἱ δὲ ἀνθεστηκότες, ἑαυτοῖς κρίμα Tt ili 1; 


1 Pet. ii. 13. 


3 λήψονται. "οἱ yap ἄρχοντες οὐκ εἰσὶ φόβος τῶν ἀγαθῶν ἔργων, a 1 Pet. "1.14. 


ἀλλὰ τῶν κακῶν. 


Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν ; To © Matte eall 


4 ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς" Θεοῦ γὰρ διάκονός » Gal. v.14; 
; 1 Tim. i. δ. 
ἐστι σοὶ eis TO ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ" ov γὰρ ae 


εἰκῆ τὴν “μάχαιραν φορεῖ" Θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς 12, ἄε.: 


5 ὀργὴν τῷ τὸ κακὸν πράσσοντι' διὸ ἀνάγκη ὑποτάσσεσθαι, 


v. xix. 18; 
ov wee ve 


6 μόνον διὰ THY ὀργὴν, ἀλλὰ καὶ διὰ τὴν συνείδησιν. διὰ τοῦτο γὰρ eva ier? 
καὶ φόρους redeiTe’ λειτουργοὶ γὰρ Θεοῦ εἰσιν, εἰς αὐτὸ τοῦτο ™i. 89. 


r Matt. 


7 προσκαρτεροῦντες. ἀπόδοτε οὖν πᾶσι τὰς ὀφειλάς' τῷ τὸν φό- xxii. 40; 


ρον, τὸν φόρον' τῷ τὸ τέλος, τὸ τέλος τῷ τὸν φόβον, τὸν φύ- 
"Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ " 1Cor.xv.84; 


8 βον' τῷ τὴν τιμὴν, τὴν τιμήν. 


Gal. v 14; 
Jac. ii. 8. 


Eph. v. 14: 


τὸ ἀγαπᾶν ἀλλήλους" 6 γὰρ ἀγαπῶν τὸν ἕτερον, νόμον πεπλή- 1 Thees. v. 6. 
9 pwxe. “τὸ yap, ‘ Ov μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐψευ-! Eph. v. 11; 


δομαρτυρήσεις, 


vi. 18, 14; 


οὐκ émiOupnoes,’ καὶ εἴ τις ἑτέρα ἐντολὴ, ἐν Col. iii. 8. 


« Lu. xxi. 34; 


τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται, ἐν τῷ, ‘’ AyamryoeEts TOV WAN- 1Cor.vi.9,10: 
10 σίον σου ὡς ἑαυτόν. τὴ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζε- EP v > 


Tat’ πλήρωμα οὖν νόμου ἡ ἀγάπη. 


Gal.v.19,&c.; 
Phil. iv. 8; 
1 Thess.iv.12; 


11 "ΚΑΙ τοῦτο, εἰδότες τὸν καιρὸν, ὅτε ὥρα ἡμᾶς ἤδη ἐξ ὕπνου v. ὁ, ée.; 


ἐγερθῆναι: νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστ' 


, dac. iii. 14; 
= 1 Pet. iv. 8. 


12 σαμεν. ty νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν * Prov. 


xxiii. 20 ; 


13 Ta ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. υ ὡς oe 27; 
ἐν ἡμέρᾳ, εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, 1 Pet’. 11; 


14 μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ" 
τὸν Κύριον ᾿Ιησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ 


ποιεῖσθε εἰς ἐπιθυμίας. 


14 


Cuap. XIII. 1. It may be remembered 
that this Epistle was probably written A.D. 53, 
in the last year but one of the reign of Clau- 
dius. He says πᾶσα ψυχή, but he perhaps al- 
luded particularly to the Jews, who were apt 
to think that they were subject only to God. 
Most MSS. read ὑπὸ Θεοῦ for ἀπὸ Θεοῦ, and 
omit ἐξουσίαι. 

Ibid. ὑπὸ τοῦ Θεοῦ τεταγμέναι perhaps refers 
to ὑποτασσέσθω. The expression is used by 
Epictetus, ws ὑπὸ τοῦ Θεοῦ τεταγμένος εἰς ταύ- 
τὴν τὴν τάξιν. Enchir. 29. 

8. φόβος. A cause of fear. So αἱ ἡμέραι 
ἔσονται θλέψις, Mark xiii. 19; μηδὲ συμφορὰν 
δέχου τὸν ἄνδρα, Soph. 4). 985. Most MSS. 
read τᾷ ἀγαθῷ ἔργῳ λὰ τῷ κακῷ. 

4. διάκονος εἰς τὸ ἀγαθὸν is opposed to διά- 
κονος εἰς ὀργήν. 

5. διὸ and διὰ τοῦτο in ver. 6. mean, because 
these authorities are ordained by God. 

. els αὐτὸ τοῦτο, SC. τὴν Θεοῦ λειτουργίαν. 

8. εἰ μὴ τὸ ἀγαπᾶν ἀλλήλους. You may, if 


κἀλλ᾽ ἐνδύσασθε | 75" ti 1δ: 


Υχν. 1,7} 
1 Gor. vi 


ΤΟΝ δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς os. 


you please, always reckon yourselves in debt 
to your neighbour, as to loving him. 

bid. πεπλήρωκε may mean simply, fulfils : 
but perhaps it means literally, he makes up for 
his deficiency in not fulfilling the whole law. See 
xi. 12. 

9. ob ψευδομαρτυρήσεις seems to be an inter- 
polation. 

10. πλήρωμα. See ver. 8. 

11. καὶ τοῦτο. And let us do this, i. ὁ. let us 
love our neighbour. Ἡμᾶς is perhaps an inter- 
polation. 

Ibid. ἐγγύτερον. It either means literally, 
that every day brings them nearer to their final 
salvation ; or, that they now understood the doc- 
trines of salvation better than when they were 
first converted, ἢ ὅτε ἐπιστεύσαμεν : 80 πιστεύ- 
σαντες in Eph. i 18, 

Cuap. XIV. 1. προσλαμβάνεσθε. Wolfius 
interprets it pro membro ecclesia agnoscite, 
Krebsius, corrigite, meliora docete, and he thinks 
that αὐτὸν προσελάβετο hea the wame meaning, 


828 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 14. 


διακρίσεις διαλογισμῶν. “Os μὲν πιστεύει φαγεῖν πάντα, 62 
2 σα. ii. 16. δὲ ἀσθενῶν λάχανα ἐσθίει. "ὁ ἐσθίων, τὸν μὴ ἐσθίοντα μὴ 8 
4 ’ Ἁ Lg \ 3 ’ A 3 ’ Ἁ 4 e 
ἐξουθενείτω:" καὶ ὁ μὴ ἐσθίων, τὸν ἐσθίοντα μὴ κρινέτω oO 
«Jac. iv.12. Θεὸς γὰρ αὐτὸν προσελάβετο. *ov τίς εἶ ὁ κρίνων ἀλλότριον 4 
οἰκέτην ; τῷ ἰδίῳ κυρίῳ στήκει, ἢ πίπτει, σταθήσεται δέ: δυνα- 
bGal. v.10; TOS γάρ ἐστιν ὁ Θεὸς στῆσαι αὐτόν. ὃ Ὃς μὲν κρίνει ἡμέραν 5 


Col. ii. 16. 


παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν. ἕκαστος ἐν τῷ ἰδίῳ 


« 1Cor. x.81; νοὶ πληροφορείσθω. “ὁ φρονῶν τὴν ἡμέραν, Κυρίῳ φρονεῖ: καὶ δ 


1 Tim. iv. 8. φ cy 


ὁ μὴ 


4 3Cor. v.15; 
Gal. ii. 20; 
1 Thess. v.10; 
1 Pet. iv. 2. 


φρονῶν τὴν ἡμέραν, Κυρίῳ ov φρονεῖ. ὁ ἐσθίων, Κυρίῳ 
ἐσθίει, εὐχαριστεῖ γὰρ τῷ Θεῷ’ καὶ ὁ μὴ ἐσθίων, Κυρίῳ οὐκ 
ἐσθίει, καὶ εὐχαριστεῖ τῷ Θεῷ “οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, 7 
καὶ οὐδεὶς ἑαυτῷ ἀποθνήσκει. ἐάν τε γὰρ ζῶμεν, τῷ Κυρίῳ 8 


« Act. χ. 42; ζῶμεν: ἐάν τε ἀποθνήσκωμεν, τῷ Κυρίῳ ἀποθνήσκομεν. ἐάν 


4 Cor. v. 15. 
f Matt. 

xxv. 31; 

2 Cor. v. 10. 


τε οὖν ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τοῦ Κυρίου ἐσμέν. eis 9 
A Ἁ Q \ 2 4 \ 3 , > f/f Ὃν 
τοῦτο γὰρ Χριστὸς καὶ ἀπέθανε καὶ ἀνέστη καὶ ἀνέζησεν, ἵνα 


ἐ Esa.xlv.23; Kal νεκρῶν καὶ ζώντων κυριεύσῃ. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν 10 


Phil. ii. 10. 
h Matt. 
xii. 36; 


σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; fardvtes yap 


ni 86;  παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ. 5 γέγραπται γὰρ, 11 
Gal. vi.5. “Ζῶ ἐγὼ, λέγει Κύριος" ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα 


i Matt. xviii. 
7, 8,9; 


γλῶσσα ἐξομολογήσεται τῷ Θεῷ." 


h”Apa οὖν ἕκαστος ἡμῶν 12 


1 Cor. x. 82; γγερὶ ἑαυτοῦ λόγον δώσει τῷ Θεῷ. 'Μηκέτι οὖν ἀλλήλους κρί- 18 


4 Cor. vi. 3. 
k Matt. 

xv. 11; 
Act. x. 15; 
1 Cor. viii. 
4,7, 10; 


> ‘N Ὁ / nn N A a? , 
νωμεν' ἀλλὰ τοῦτο κρίνατε μᾶλλον, TO μὴ τιθέναςε πρόσκομμα 
Ὁ ἀδελφῷ ἢ σκάνδαλον. *olda καὶ πέ ἐν Κυρίῳ ᾿Ιησοῦ 
τῷ ἀδελφῷ ἢ σκανὸαλον. “olda καὶ πέπεισμαι ἐν Ἀυρίῳ []ησοῦ, 14 
ὅτι οὐδὲν κοινὸν δι᾽ ἑαυτοῦ, εἰ μὴ τῷ λογιζομένῳ τὶ κοινὸν εἴναι, 


1 Tim. iv. 4; ἐκείνῳ κοινόν" ‘et δὲ διὰ βρῶμα ὁ ἀδελφός σου λνπεῖται, οὐκ 15 


Tit. i. 15. ν 


\ 3 lA “ Ἁ ~ ’ A > 
11 Cor, vii, ἔτε KATA ἀγάπην περιπατεῖς. μὴ τῷ βρώματί cov ἐκεῖνον ἀπ- 


" Ἂν όλλνε, ὑπὲρ οὗ Χριστὸς ἀπέθανε. Mn βλασφημείσθω οὖν 16 
m OF. Vill. a Q , ΝΣ κ᾿ a 
ὃ. ὑμῶν τὸ ἀγαθόν. “ov γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις 17 


in ver. 8, but it probably means, admit him to 
your company. The metaphor is from taking 
hold of a person who is weak and unable to stand. 
See xv. 1; 1 Thess, v. 14. 

Ibid. μὴ εἰς διακρίσεις διαλογισμῶν. Not to 
judge of his inward thoughts. Knatchbull. 

2. The Jews when in foreign countries some- 
times would not eat meat. Dan. i. 8—17. Jose- 
phus mentions some priests, who when at Rome 
οὐκ ἐξελάθοντο τῆς eis τὺ Θεῖον εὐσεβείας, δια- 
τρέφοιντο δὲ σύκοις καὶ καρύοις. Vit. 8. 

4. τῷ ἰδίῳ κυρίψ. By his own master’s sen- 
tence. Σταθήσεται is understood by Macknight 
to allude to the day of judgment. 

5. κρίνει ἡμέραν wap’ ἡμέραν, compares one day 
with another: as Sophocles, 4y. 475, 

Τί γὰρ wap’ ἦμαρ ἡμέρα τέρπειν ἔχει; 
Παρὰ is never used by S. Paul (except in the 
Epistle to the Hebrews,) for pra. Valckenaer 
ad 1 Cor. iii. 11. 

Ibid. πληροφορ. be fully convinced. See iv. 21. 
Grotius renders it, let each keep his own opinion. 

6. Κυρίῳ. By what he considers the will of the 
Lord. The words καὶ ὁ μὴ pp. τὴν ἡμ. Κυρίῳ οὐ 


φρονεῖ are omitted in many MSS. which read 
καὶ ὁ ἐσθίων. 

7. δαντῷ ζῇ---ὀδαυτῷ ἀποθνήσκει. Dion. Hal. 
iii, p. 168. εὐσεβὲς μὲν πρᾶγμα ποιεῖτε, ὦ παῖδες, 
τῷ πατρὶ ζῶντες, καὶ οὐδὲν ἄνευ τῆς ἐμῆς γνῶμης 
διαπραττόμενοι. Soph. 4). 990, Θεοῖς τέθνηκεν 
οὗτος. Ἑαυτῷ is by himself, i.e. by his own 
power: and Kuplp in ver. 8. is by the will of 
the Lord. 

9. eis τοῦτο, sc. that we may be the Lord’s. 
The reading seems to be—Xpiords ἀπέθανε καὶ 
ἔξησεν. 

10. Χριστοῦ. The best MSS. read Θεοῦ. 

11. This quotation nearly resembles the Alex- 
andrian copy of the LXX. 

14. ei uh. See Matt. xii. 4. 

15. μὴ τῷ βρώματι. See 1 Cor. viii. 11. 

16. τὸ ἀγαθόν. That which is in itself so good, 
viz. your liberty. Let it not be evil spoken of 
and abused, which might be the case, if the 
Christians were known to dispute upon these 
points. 

17. Admission into the Christian covenant does 
not require abstinence from certain food; but it 


Κεφ. 14, 15.) 


ΠΡΟΣ PNMAIOTS. 


329 


καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι 
18 ἁγίῳ ὁ γὰρ ἐν τούτοις δουλεύων τῷ Χριστῷ, εὐάρεστος τῷ Θεῷ, 
19 καὶ δόκιμος τοῖς ἀνθρώποις. ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν, 


20 καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους. 


Μὴ ἕνεκεν βρώματος 


A a LJ ἃ A 
κατάλνε τὸ ἔργον τοῦ Θεοῦ. πάντα μὲν καθαρὰ, ἀλλὰ κακὸν τῷ 
n Ἁ Ἁ A ~ i 
21 ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι' "καλὸν τὸ μὴ φαγεῖν . 1 Cor. vith 
al “ 
κρέα, μηδὲ πιεῖν οἶνον, μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει 
22 ἢ σκανδαλίζεται ἢ ἀσθενεῖ. Σὺ πίστιν ἔχεις ; κατὰ σαυτὸν ἔχε 
9 ἢ “ a. 7 e Ἁ ’ e \ 3 Φ δο 4 
ἐνώπιον τοῦ Θεοῦ μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει. 
; 3 
23.6 δὲ διακρινόμενος, ἐὰν φώγῃη, κατακέκριται, ὅτι οὐκ ἐκ πίσ- 
a ae ’ , ᾿ 
15 τεως" πᾶν δὲ ὃ οὐκ ἐκ πίστεως, ἁμαρτία ἐστίν. ° ᾿Οφείλομεν » 1 σογ 32, 


δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζξειν, καὶ 


Gal. vi. 1. 


2 μὴ ἑαυτοῖς ἀρέσκειν' Ῥἕκαστος yap ἡμῶν τῷ πλησίον ἀρεσκέτω P 1 Cor.ix.19; 


a x. 24 3 


2 ‘ . 335 
8 els τὸ ἀγαθὸν πρὸς οἰκοδομήν. «καὶ yap ὁ Χριστὸς οὐχ ἑαυτῷ pris’. 4, 5. 
ἤρεσεν, ἀλλὰ καθὼς γέγραπται, ‘ Oi ὀνειδισμοὶ τῶν ὀνειδιζόντων 4 Psal.ixix.s. 
4 σε, ἐπέπεσον ἐπ᾽ ἐμέ. "Ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν * iv. 28, 24; 


1 Cor. x. 11; 


διδασκαλίαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρα- 3 Tim. iii. 16. 


5 κλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν. 


86 δὲ Θεὸς τῆς ὑ ὁ xii. 16; 
ο €0 υπο- : 
ὃ Ὁ ΤῊ 1 Cor. i. 10; 


μονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλή- Phil. it. 2; 


6 λοις κατὰ Χριστὸν ᾿Ι]ησοῦν, ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι 
δοξάζητε τὸν Θεὸν καὶ πατέρα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χρισ- 


iii. 15, 16. 


t xiv. 1, 3. 
a Matt. 


7 τοῦ. "Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς xv. U4; 


5 προσελάβετο ἡμᾶς, εἰς δόξαν Θεοῦ. "λέγω δὲ, ᾿Ιησοῦν Χριστὸν 35. 


gives gustification, reconciliation with God, and 
sanctification, all which is the cause of joy: for 
he who has received these gifts, being the servant 
of Christ, is in favour with God and man. The 
best MSS. read ἐν τούτῳ for ἀν τούτοις in ver. 18. 

19. Being therefore at peace with God, let us 
pursue that course which consults the peace of our 


Ἂς brother. 


“> 20. τὸ ἔργον τοῦ Θεοῦ. What God has already 
done in his conversicn. 

21. μηδὲ ἐν ᾧ. Nor to do any thing by which 
δε. 

22. πίστις here means a persuasion that one is 
acting right. 

1014. μακάριος. He is happy, who dozs not con- 
demn himself in that which he is determined lo do. 

23. A great majority of MSS. place the three 
last verses of the Epistle at the end of this 
chapter. 

Cuar. XV. 1. δυνατοὶ — βαστάζειν. A 
metaphor from strong persons helping the weak 
to carry a burden, and not consulting their own 
ease. So those who have no scruples about 
things indifferent should not always indulge 
their wishes, but consider the case of those who 
have scruples. 

2. Nearly all the best MSS. omit γάρ. 

8. The example of Christ is quoted, who 
carried his consideration for other persons so 
far, that he even suffered the wicked to reproach 
him without resenting it. 


Act. iii. 25, 


4. “Oca xpoeypdgn. Any passage in the 
scripture, like that in Psalm lxix. 10, may be 


applied to our own example and instruction. 
The second προεγράφη is ἐγράφη in the best MSS. 

Ibid. ἵνα διὰ τῆς ὑπομονῆς. Herzogius makes 
the construction thus: ἵνα διὰ τῆς ὑπομονῆς 
ἔχωμεν τὴν ἐλκίδα καὶ τῆς παρακλήσεως τῶν 
γραφῶν, that by following these examples of pa- 
tience we may hope also to receive the consolations 
which the scriptures hold out. 

δ. κατὰ Χριστὸν ᾿Ιησοῦν. After the pattern 
or example of Christ Jesus. Raphel. 

6. ὁμοθυμαδόν. This implies unanimity be- 
tween Jews and Gentiles, or those who differed 
upon any immaterial points 

7. He reminds them, that Christ had admitted 
both Jews and Gentiles into his covenant. Els 
δόξαν Θεοῦ may relate either to προσλαμβάνεσθε, 
or προσελάβετο. The glory of God is promoted 
by Christ admitting men into his covenant, and 
by Christians tolerating each other: see δοξάσαι 
τὸν Θεὸν in ver. 9. Most MSS. read ὑμᾶς for 
ἡμᾶς. 

8,9. He now observes, that the gospel was 
preached to the Jews, because they were al- 
ready in covenant with God, and had received 
the promise of Christ: it was preached to the 
Gentiles out of the free grace and mercy of 
God, as had been foretold by the prophets. 
Most MSS. read λέγω γὰρ Χριστόν. 


850 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 18. 


διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ 


»xi.30; βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων" “τὰ δὲ ἔθνη ὑπὲρ 9 
2 Sam. , ΄ \ \ \ t ‘ \ a ἢ 

xxii. 50; ἐλέους δοξάσαι τὸν Θεὸν, καθὼς γέγραπται, ‘ Διὰ τοῦτο ἐξομο- 
Ῥ, 1. pili. , A aA 

4. λογήσομαί coe ἐν ἔθνεσι, Kai τῷ ὀνόματί σον ψαλῶ. Υ Καὶ 10 
Beare πάλιν λέγει, ‘ EvppavOnre, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. "Καὶ 11 
xxxii. 43; 


Psal. Ixvii.5. στγάλιεν, 
5 Psal. cxvii. 
1. 
a Esa. xi. 
1, 10; 
Apoc. v. 5; 
xxii, 16. 


la 
αὐτὸν, πάντες οἱ Nadi.’ 


‘ Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, καὶ ἐπαινέσατε 
ὃ Καὶ πάλιν Ἡσαΐας λέγει, ‘”"Eoras 12 
ee? “ 9 ‘ \ ¢« 525 4 Ν > “ > 3 > “a 
ἡ pita τοῦ ᾿Ιεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ᾽ αὐτῷ 
ἔθνη ἐλπιοῦσιν" ἋὋ δὲ Θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς 13 
πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν 


€ nw > A , 3 4 7 e / 
ὑμᾶς ἐν τῇ ἐλπίδι, ἐν δυνάμει πνεύματος ἁγίου. 


b 2 Pet.i.12; 
1 Joh. ii. 21. ¢ a 


DITEIIEIXMAI δὲ, ἀδέλφοί pov, καὶ αὐτὸς ἐγὼ περὶ 14 


“ \ > \ 9 ᾽ , , 
ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι 


οἱ. δ; 
xii. 3. 


ad xi. 18; 
Act. ix. 15; 
xiii. 2; 
Gal. ii. 7, 8 


πάσης γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν. “τολμηρό- 15 
τερον δὲ ἔγραψα ὑμῖν, ἀδελφοὶ, ἀπὸ μέρους, ὡς ἐπαναμιμνή- 
σκων ὑμᾶς, διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπό τοῦ Θεοῦ, ἃ εἰς 16 
τὸ εἶναί με λειτουργὸν ᾿Ιησοῦ Χριστοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα 


ἢ ‘ > / ~ “A 6 / e a > na 
1 Τί. 7; Τὸ εὐαγγελίον "τοῦ Θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν 
2Tim.i.1l. εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ. ἔχω οὖν καύχησιν 17 
ἐν Χριστῷ Inood τὰ πρὸς Θεόν" οὐ γὰρ τολμήσω λαλεῖν τε ὧν 18 


e i, 


5; 
xvi. 26. 


ov κατειργάσατο Χριστὸς δι᾽ ἐμοῦ “εἰς ὑπακοὴν Pav, λόγῳ 


καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύμα- 19 
τος Θεοῦ ὥστέ με ἀπὸ “Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ 
[8 σοτ. χ. Ιλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ, [οὕτω δὲ 20 


15, 16. 


φιλοτιμούμενον εὐωγγελίξεσθαι, οὐχ ὅπον ὠνομάσθη Χριστὸς, 


6 Ess. lii-15. (ἵνᾳ μὴ ἐπ᾽ ἀλλότριον θεμέλιον οἰκοδομῶ,) ξ ἀλλὰ καθὼς γέ- 21 


hi. 15; 
1Thess.ii.18. ὙραΊΤΤΑαΙ, 
ti. 10; 

xv. 33; 

1 Thess. 
iii. 10; 

2 Tim. i. 4. 


9. The construction is, [eis] δὲ [τὸ] τὰ ἔθνη 
δοξάσαι. The words ὑπὲρ ἀληθείας and ὑπὲρ 
ἐλέους have a reference to each other. 

10. ἔθνη. The LXX read οὐρανοί. 

13. περισσεύειν. He wishes, that the gifts 
of the Holy Ghost, which they receive at pre- 
sent, may encourage them to hope for still 
greater blessings hereafter. 

15. ἀπὸ μέρους. Some think that this means, 
to part of you, viz. to the Gentiles. See xi. 25; 
2 Cor. il. 5. Though I am confident that you will 
act thus of yourselves, yet I write to remind you 
of it, and 1 write more boldly, because I am the 
apostle of the Gentiles. 

16. λειτουργὸν — ἱερουργοῦντα — προσφορὰ 
— ἡγιασμένη. All these terms are borrowed 
from the service in the temple. See Isaiah 
Ixvi. 20. 

17. Having been so employed by Jesus Christ 
in the service of God, I will boast of what has 


«Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται" καὶ οἱ οὐκ 
ἀκηκόασι, συνήσουσι. "Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ 22 
ἐλθεῖν πρὸς ὑμᾶς. ἱνυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι 38 
τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ πολλῶν 


been done: but I will not boast οὗ any thing of 
my own; for 1 shall not venture to speak of any 
thing, except what Christ has employed me to do, 
in converting the Gentiles. 

19. πνεύματος Θεοῦ. Most MSS. read a 
ἁγίου. 

Ibid. ᾿Ιλλυρικοῦ. This does not mean, that 
he had undertaken any journey to I}lyria, not 
recorded in the Acts, but in traversing Mace- 
donia he had gone to the borders of Illyria. 
Apollonia is placed in Illyria by Steph. Byz. 
See Acts xvii. 1. 

20. οὕτω δὲ gid. εὐαγγελίξεσθαι, And I am 
anzious to preach with the same success. For 
φιλοτιμούμενον, see 2 Cor. v.9; 1 Thess. iv. 11. 

22. Aid. In consequence of this wish to visit 
new countries. 

23. He had been passing the three winter 
months at Corinth. Acts xx. 3. 


Κεφ. 1δ, 16.] ΠΡΟΣ PAMAIOTS. 331 


24 ἐτῶν, ὡς ἐὰν πορεύωμαι εἰς τὴν Σπανίαν, ἐλεύσομαι πρὸς ὑμᾶς. 
ἐλπίζω γὰρ διαπορενόμενος θεάσασθαι ὑμᾶς, καὶ ὑφ᾽ ὑμῶν 
“προπεμφθῆναι ἐκεῖ, ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. 

56 “Nuvi δὲ πορεύομαι εἰς ‘I ἐρουσαλὴμ, διακονῶν τοῖς ἁγίοις. να Aetaxix 21; 

26 εὐδόκησαν γὰρ Μακεδονια καὶ “Ayala κοινωνίαν τινὰ ποιήσα- , πριν ατὶ 1; 

27 σθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν ‘I ἐρουσαλήμ' "Ὁ εὐδό- 1 Or vil 
κησαν γὰρ, καὶ ὀφειλέται αὐτῶν εἰσίν. εἰ γὰρ τοῖς πνευματικοῖς i a 
αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσι καὶ ἐν τοῖς σαρκικοῖς wu xi. 17; 

28 λειτουργῆσαι αὐτοῖς. τοῦτο οὖν ἐπιτελέσας, καὶ σφαγισάμενος Ἱ ον i 11 
αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι δι’ ὑμῶν εἰς THY Σπα- 

49 νίαν. "olda δὲ ὅτε ἐρχόμενος πρὸς ὑμᾶς, ἐν πληρώματι εὐλογίας oi. 11. 

80 τοῦ εὐαγγελίου τοῦ Χριστοῦ ἐλεύσομαι. “Παρακαλῶ δὲ ὑμᾶς, » 2 Cor.i. 11; 
ἀδελφοὶ, διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ διὰ τῆς aide 
ἀγάπης τοῦ πνεύματος, συνωγωνίσασθαί μοι ἐν ταῖς nineties 

81 ὑπὲρ ἐμοῦ πρὸς τὸν Θεὸν, Piva ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν » 2 Thew. i. 

τῇ Ιουδαίᾳ, καὶ ἵνα ἧ διακονία μου ἡ εἰς Ἱερουσαλὴμ εὐπρόσ- ᾿ 

32 Sercros γένηται τοῖς ἁγίοις" diva ἐν χαρᾷ ἔλθω πρὸς ὑμᾶς διὰ « ie 48; 

88 θελήματος Θεοῦ, καὶ -συναναπαύσωμαι ὑμῖν. τὸ δὲ Θεὸς τῆς Act. κνίι.31; 


10. 


εἰρήνης μετὰ πάντων ὑμῶν. ἀμήν. aria ae 
16 STNISTHMI δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν " xvi. 20; 


1 Cor.xiv.88 ; 
9 διάκονον τῆς ἐκκλησίας τῆς ἐν Καεγχρεαῖς" "ἵνα αὐτὴν προσ- 3 ον. Lt 


δέξησθε ἐν Κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν Bi ten 
ἂν ὑμῶν χρήξῃ πράγματι; καὶ γὰρ αὕτη προστάτις πολλῶν γ΄ 35 
8 ἐγενήθη, καὶ αὐτοῦ ἐμοῦ. ᾿᾿Ασπάσασθε Πρίσκιλλαν καὶ iil. ae 
4 ᾿Ακύλαν τοὺς συνεργούς μου ἐν Χριστῷ ᾿Ιησοῦ' οἵτινες ὑπὲρ. 8 Job. δ΄ 
τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν" οἷς οὐκ ἐγὼ arias 
δ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν" καὶ 2Tim. iv.19. 
τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε ᾿Επαίνετον τὸν 
ἀγαπητόν μον, ὅς ἐστιν ἀπαρχὴ τῆς ᾿Αχαΐας εἰς Χριστόν. 
6 ἀσπάσασθε Μαριὰμ, ἥτις πολλὰ ἐκοπίασεν εἰς ἡμᾶς. ἀσπά- 
7 σασθε᾿᾿Ανδρόνικον καὶ ᾿Ιουνίαν τοὺς συγγενεῖς μου καὶ συναιχ- 


24. ἐάν. Most MSS read ἂν, and omit ἐλεύ- Ibid. Keyxpeais. The eastern port of Corinth, 


σομαι πρὸς ὑμᾶς. nine miles from the city. See Acts xviii. 18. 
Ibid. δὰν — ἐμπλησθῶ After I have staid a 8. ᾿Ακέλαν. See Acts xviii. 26. Most MSS. 
little while with you. read Πρίσκαν. 


28. σφραγισάμενος. Having safely delivered. 4 This perhaps happened at Ephesus. 

le. 5. Either Aquila’s own family, or the Chris- 

29. ἐν πληρώματι εὐλογίας. With most plen- tians who used to meet in his house. 
tiful gifts of the Holy Ghost. Fell. Seei. 11; Ibid. ἀπαρχή. In 1 Cor. xvi. 15, the house of 
Eph. i. 8. Most MSS. omit tov εὐαγγελίου τοῦ. Stephanas is called ἀπαρχὴ τῆς ’Axalas. Epe- 

30. τῆς ἀγάπης τοῦ πνεύματος. Such love as netus probably was related to Stephanas; and 
the Spirit inspires. See Col. i. 8. if so, was baptized by S. Paul himself: see 1 

82. συναναπαύσωμαι ὑμῖν. And rest myself Cor. i. 16. but nearly all the old MSS. and 
on my journey in your company. Many MSS. several other authorities read ᾿Ασίας for ᾿Αχαΐας, 
omit these words. which is considered to be the true reading by 

Cuap. XVI. 1. Φοίβην. She seems to have Grotius, Mill, Valckenaer. ᾿Απαρχὴ---εἰς Χρισ- 
gone with the persons who carried this letter τὸν, the first offering which Achaia made to Christ. 
to Rome. 6. ἡμᾶς. Most MSS. read ὑμᾶς. 

Ibid. διάκονον. The deaconesses attended 7. ovyyeveis may merely mean Jews. See 
upon the female converts. See 1 Tim. iii 11. ix. δ. 


332 


EMIZTOAH 


[Kep. 16. 


μαλώτους pou’ οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, of 
καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ. ἀσπάσασθε ᾿Αμπλίαν τὸν 8 
ἀγαπητόν μου ἐν Κυρίῳ. ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν 9 
ἡμῶν ἐν Χριστῷ, καὶ Στάχυν τὸν ἀγαπητόν μου. ἀσπάσασθε 10 
᾿Απελλὴῆν τὸν δόκιμον ἐν Χριστῷ. ἀσπάσασθε τοὺς ἐκ τῶν 
᾿Αριστοβούλον. ἀσπάσασθε ᾿ Ἡροδίωνα τὸν σνγγενῆ μου. ἀσπά- 11 
σασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν Κυρίῳ. ἀσπά- 12 
σασθε Τρύφαιναν καὶ Τρνφῶσαν τὰς κοπιώσας ἐν Κυρίῳ. 


"]͵ Cor. 

avi. 20; 

2 Cor.xiii.12; 
1Thews, v.26; 
1 Pet. v. 14. 


s Matt. xviii. 
8,17; 

Col. ii. 8; 
3 Thess. iii. 
6, 14; 

1 Tim. vi. 4 
2 Tim. iii. 2 
Tit. iii. 10; 
2 Joh. 10. 

y Ezech. 
xiii. 18; 
Phil. iii. 
18, 19; 


; ἐκκλησίαι τοῦ Χριστοῦ. 


ἀσπάσασθε Περσίδα τὴν ἀγαπητὴν, ἥτις πολλὰ ἐκοπίασεν ἐν 
Κυρίῳ. ἀσπάσασθε ‘Povdov τὸν ἐκλεκτὸν ἐν Κυρίῳ, καὶ τὴν 13 
μητέρα αὐτοῦ καὶ ἐμοῦ. ἀσπάσασθε ᾿Ασύγκριτον, Φλέγοντα, 14 
Ἑρμᾶν, Πατρόβαν, Ἑρμῆν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς. 
ἀσπάσασθε Φιλόλογον καὶ ᾿Ιουλίαν, Nnpéa καὶ τὴν ἀδελφὴν 15 
αὐτοῦ, καὶ ᾿Ολυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους" 
υἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. ἀσπάζονται ὑμᾶς αἱ 16 
"Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, σκο- 17 
πεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα, παρὰ τὴν διδαχὴν 
ἣν ὑμεῖς ἐμάθετε, ποιοῦντας" καὶ ἐκκλίνατε ἀπ᾿ αὐτῶν. Yoi γὰρ 18 
τοιοῦτοι τῷ Κυρίῳ ἡμῶν ᾿Ιησοῦ Χριστῷ ov δουλεύουσιν, ἀλλὰ 


 ῥει, ὦ. 8. τῇ ἑαυτῶν κοιλίᾳ καὶ διὰ τῆς “χρηδ ΤΟ χογ ας καὶ εὐλογίας ἐξα- 


ai. 8. 


a Matt. x. 16; πατῶσι TAS καρδίας τῶν ἀκάκων. 


τὴ γὰρ ὑμῶν ὑπακοὴ εἰς 19 


1Cor. xiv.20. σσγάντας ἀφίκετο' χαίρω οὖν τὸ ἐφ᾽ ὑμῖν" *Gérw δὲ ὑμᾶς σοφοὺς 


b Gen. iii.15. 


erect aie ; μὲν εἶναι εἰς τὸ ἀγαθὸν, ἀκεραίους δὲ εἰς τὸ κακόν. "ὁ δὲ Θεὸς 20 


xvi. 1; 
xvii. ὅ ; 

zx. 4: 
1Thess. a 2; 
1 Tim. i. 


7. συναιχμαλώτους. S. Paul was not now 
in prison: so this must relate to some im- 
prisonment not mentioned in the Acts, It 
poe happened during the three years which 
eis said to have passed at Ephesus. See 2 
Cor. xi. 23; Philemon 23. 

Ibid. ἐν τοῖς ἀποστόλοις. Not that they were 
themselves called apostles, but they were well 
known to the apostles. Some old MSS. read 
τοῖβ πρὸ ἐμοῦ, which would materially alter the 
sense. Other persons, however, are called 
, apostles in 2 Cor. viii. 23; Phil. ii. 25. 

8. ᾿Αμπλίαν. Amplias is the same name as 
Ampliatus, and some old MSS. read ᾿Αμπλία- 
Tov. 

10. ᾿Απελλῆν. Origen thought this might be 
Apollos, vol. iv. p. 682. 

11. Ναρκίσσον. Some have understood the 
celebrated freedman of Claudius, who was put 
to death in the first year of Nero, (Tacit. dnnal. 
xii. 1.) which is possible, if the Epistle was 
written in 53. 

13. Ῥοῦφον. See note at Mark xv. 21. 

Ibid. καὶ ἐμοῦ, who has behaved like a mother 
to me also. This was probably at Jerusalem, 
where she may have been with her husband 


τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν 
τάχει. ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν. 
ο᾽Ασπάζονται ὑμᾶς Τιμόθεος ὁ συνεργός μου, καὶ Δούκιος καὶ 21 


Simon of Cyrene. 

14. Ἑρμᾶν. Origen thought that this was 
the Hermas of whom there is an Epistle still 
extant. vol. iv. p. 683. 

17, 18. Either the persons who wished to 
introduce Judaism, or the Gnostics; probably 
the latter. 

18. xo:Afa. Allusion is made to false teachers 
being actuated by motives of gain in Acts xx. 
29; 2 Cor. ii. 17; 1 Thess. ii. 5; 1 Tim. vi. 
5; Tit. i. 11; 2 Pet. i ii. 8; Jude 16. 

Ibid. χρηστολογίας, using soft and persuasive 
words. The emperor Pertinax was called Chres- 
tologus, ‘‘ qui bene loqueretur, et male faceret.”” 
Jul. Capit. 13, or as he elsewhere calls him, 
‘‘magis blandus quam benignus,’’ c. 12. Εὐ- 
λογίας means complimentary words. 

19. ἡ γάρ. This is connected with ἐκκλίνατε. 
Avoid such men; I am sure that you will do 
so, for your obedience i is universally known. 

20. τὸν Σατανᾶν. In allusion to the false 
teachers mentioned in ver. 17. 

21. Λούκιος. Probably Lucius of Cyrene, 
mentioned Acts xiii. 1. Some thought him to 
be Luke. Origen, vol. iv. p. 686 


Κεφ. 16.] ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 333 


92 Ιάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου. ἀσπάξομαι ὑμᾶς 

28 ἐγὼ Τέρτιος, ὁ γράψας τὴν ἐπιστολὴν, ἐν Κυρίῳ. ἀσπάζεται Madina: 
e mn a A 9 or. 3. > 
ὑμᾶς Γάϊος ὁ ξένος μου καὶ τῆς ἐκκλησίας ὅλης. ἀσπάζεται 2 Tim. iv. 20. 


ὑμᾶς “Epactos ὁ οἰκονόμος τῆς πόλεως, καὶ Κούαρτος ὁ 


ἀδελφός. 


24 ἫΗ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ πάντων 


46 ὑμῶν. ἀμήν. 


“Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέ- “ Eph. 1.9; 


iii. 9, 20; 


λιόν μου καὶ TO κήρυγμα ᾿Ιησυῦ Χριστοῦ, κατὰ ἀποκάλυψιν Col. i. 26; 


2 Tim. i. 10; 


26 μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν, Tit. i. 2; 


1 Pet. i. 20; 


4 a a > » A a > a 
διά τε γραφῶν προφητικῶν, κατ᾽ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ, ae 
27 εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, Ε μόνῳ «1 Job. i.1. 


ε Heb. 


σοφῷ Θεῷ, διὰ ᾿Ιησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. δι ἴδ, 


1 Tim. i. 17; 
Jud. 25. 


Πρὸς ‘Pwpalovs ἐγράφη ἀπὸ Κορίνθου διὰ Φοίβης τῆς δια- 


’ n 3 a 2 ’ 
κόνου τῆς ἐν Κεγχρεαῖς ἐκκλησίας. 


21. ᾿Ιάσων. 
xvii. ὅ. 

Ibid. Σωσίπατρος. 
Τοῦ, Acts xx. 4. 

22. Τέρτιος. Burman thought that this might 
be Silas: pry is tres. Ἔν Κυρίῳ is to be 
coupled with ἀσπάζομαι. 

23. Γάϊος. This was probably the Caius who 
was baptized by S. Paul, and apparently an in- 
habitant of Corinth, 1 Cor.i. 14 Origen says 
there was a tradition of his being the first 
bishop of Thessalonica, vol. iv. p. 687, but this 
was more probably Caius the Macedonian, men- 
tioned in Acts xix. 29. 

Ibid. “Epaoros. See Acts xix. 22; 2 Tim. 
iv. 20. 

Ibid. oixovouds. Administrator, dispensator 
pecuniarum publicarum. Krebsius. 

Ibid. τῆς πόλεως. Corinth. 

25. See note at xiv. 28. 


He was of Thessalonica, Acts 


Probably Sopater of Be- 


Ibid. χρόνοις αἰωνίοις. We find ἀποκεκρυμ- 
μένου ἀπὸ τῶν αἰώνων in Eph. iii. 9, ἀποκ. ἀπὸ 
τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν in Col. i, 26, 
χάριν δοθεῖσαν ἐν Χ. Ἶ. πρὸ χρόνων αἰωνίων in 2 
Tim. i. 9, ζωῆς αἰωνίον, ἣν ἐπηγγείλατο πρὸ 
χρόνων αἰωνίων in Tit. i. 2, Χριστοῦ προεγνωσ- 
μένον πρὸ καταβολῆς κόσμον in | Pet. i. 20 ; all 
which passages seem to prove, that the doctrine 
of redemption had been revealed from the be- 
ginning, but faintly and obscurely. 

26. The construction is, γνωρισθέντος τε διὰ 
γραφῶν προφητικῶν---εἰς ὑπ. πίστεως εἰς πάντα 
τὰ ἔθνη, and which was made known by prophe- 
tical declarations, which were given by the com- 
mand of God, for the purpose of bringing all na- 
tions into obedience to the gospel. See i. 5. 

27. μόνῳ σόφφ. See 1 Tim. i. 17. 


The inscriptions at the end of the Epistles 
are later additions, and not to be depended on. 
Many of them are demonstrably wrong. 


-τ ἢ» 2 


μὰν ἄπο ee ee πρδδ  ““-" 


“a. ‘ao me. lee 





FIRST EPISTLE TO THE CORINTHIANS. 


This Epistle was written before Easter in the year 52, at the end of 
S. Paul’s long residence in Ephesus. The Corinthians had written to 
8. Paul, vii. 1, and he had accounts of schisms and dissensions among 
them, i. 11; 2 Cor. i. 23; ii. 1. Perhaps the same false teachers who had 
been to Galatia had been also to Corinth. 8. Paul probably sent his 
Epistle by Timothy, iv. 17; Acts xix. 22, who was to pass thtough 
Macedonia, and he himself meant to go to Corinth after Pentecost, xvi. 
8; iv. 19; xvi. 6. 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


Η ΠΡΟΣ 


ΚΟΡΙΝΘΙΟΥ͂Σ 


ΕΠΙΣΤΟΛΗ ΠΡΩΤΗ͂. 


1 ΠΑΥ͂ΛΟΣ κλητὸς ἀπόστολος ᾿Ιησοῦ Χριστοῦ, διὰ θελή- 

2 ματος Θεοῦ, καὶ Σωσθένης ὁ ὁ ἀδελφὸς, " τῇ ἐκκλησίᾳ τοῦ Θεοῦ Peer 
τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ ᾿Ιησοῦ, κλητοῖς ὴ a1 
ἁγίοις, σὺν πᾶσι τοῖς ἐπικαλουμένοις TO ὄνομα τοῦ Κυρίου αν. ὃ 33 ᾿» 


Rom. i. 7; 


e ral 3 a n 9 \ ’ > A N 
ἡμῶν Ἰησοῦ Χριστοῦ, ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν' τον μι; 
ϑ "χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου 1 The. iv. τ: 


᾿Ιησοῦ Χριστοῦ. 


2 Tim. 1. 9; 
vii, 22; 
Jud. ver. 1. 


4 “Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ TH χάριτι, Rom. i.7; 


ὃ τοῦ Θεοῦ τῇ δοθείσῃ, ὑμῖν ἐν Χριστῷ ᾿Ιησοῦ' 


ag Eph. i. 2; 
ὅτι ἐν παντὶ 5 ee 


6 ἐπλουτίσθητε € ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει, καθὼς « Rom. i. 8. 


7 τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐ ἐν ὑμῖν: “ὥστε ὑμᾶς μὴ 
ὑστερεῖσθαι ἐ ἐν μηδενὶ χαρίσματι, ἀνε 
8 λυψιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' [ὃς καὶ βεβαιώσει Tit. ii. 13. 


ἁ xii. 8: 
2 Cor. viii. 7 ; 


ἀπεκδεχομένους τὴν ἀποκά- Col. i. 9. 


iii. 20; 


ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν {1 Thess. 


9 Incod Χριστοῦ. ξπιστὸς ὁ Θεὸς, 
τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡ ἡμῶν. 


iii. 13; 


δι᾿ οὗ ἐκλήθητε εἰς κοινωνίαν τ. 38; 


Col. 1. 933. 
gx. 13; 


ι0 "Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Κυρίου 17, eal. 
ἡμῶν ᾿Ιησοῦ Χριστοῦ, iva τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ἢ ἐν ν. Eve 


11 Joh. 1. 3. 


Cuap. I. 1. Σωσθένης. See note at Acts 
xviii. 17, Eusebius says he was one of the se- 
venty disciples, i. 12, but this is highly impro- 
bable. 

2. ἐπικαλουμένοις. Some render it, who are 
called by the name. OJearius, Hammond, Lock. 
But it has an active sense in Acts vii. 59; xxii. 
16; Rom. x. 14; 2 Tim.ii. 22. The expression 
is a proof that Jesus Christ was worshipped. 

Ibid. αὐτῶν re καὶ ἡμῶν. This is connected 
with Kuplou ἡμῶν, their Lord and ours, by Chry- 
sostom, Photius, Beza, Fell, Schmidius, Valck- 
enaer: with τόπῳ by Luther, Erasmus. 

5. ἐπλουτίσθητε in the past tense is not in- 
consistent with his censures in iii. 2. 

Ibid. λόγῳ, alluding to the gift of tongues. 


bh Rom. 


2 Thess. i1i.3; 
xii. 16; xv. 5; Phil. ii. 2; iii. xv. 16; 1 Pet. iii. 8. 


Fell, Macknight. 
verse. 

Ibid. γνῶσις is used by S. Paul for that know- 
ledge of the mysteries of Christianity which 
formed one of the spiritual gifts. 

6. μαρτύριον τοῦ Χριστοῦ, the testimony con- 
cerning Christ, i.e. the gospel. See it 1; 2 
Tim. i. 8. 

Ibid. ἐβεβαιώθη. The truth of what S. Paul 
had preached had been confirmed to the Co- 
rinthians by their receiving spiritual gifts. 

8. ὅς. i.e. God, see ver. 4. Who will confirm 
this hope to those of you who are found blame- 
less &c. 

9. πιστὸς, will keep his promise, as expressed 
in ver. 8. 


See χαρίσματι in the next 





996 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1. 


ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοὶ καὶ ἐν τῇ 
αὐτῇ γνώμῃ. ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ 1 


11}. 4; 
xvi. 12; 


τῶν Χλόης, ὅτι ἔριδες ἐν ὑμῖν εἰσι 'λέγω δὲ τοῦτο, ὅτι ἕκαστος 1 


Act.xviii.24. ὑμῶν λέγει, ᾿Εγὼ μέν εἰμι Παύλου, ἐγὼ δὲ ᾿Απολλὼ, ἐγὼ δὲ 


Kya, ἐγὼ δὲ Χριστοῦ. 


Μεμέρισται ὁ Χριστός ; μὴ Παῦλος 1 


ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλον ἐβαπτίσθητε ; 
κ᾿ Act.xviii'8; Κεὐχαριστῶ τῷ Θεῷ ὅτι οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ Κρίσπον 1 

καὶ Γάϊον: ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβάπτισα. 1 
t avi. 15,17. ἰἐβάπτισα δὲ καὶ τὸν Σ᾽ τεφανᾶ οἶκον. λοιπὸν οὐκ οἶδα εἴ τινα t 


Rom. xvi. 28. 


ἄλλον ἐβάπτισα. 


m ji.1, 4,13; 
2 Pet. i. 16. 


Οὐ yap ἀπέστειλέ με Χριστὸς βαπτίζειν, ἀλλ᾽ εὐαγγε- ἃ 
λίζεσθαι' οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ 


5 Rom.i.16. Χριστοῦ. "ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις 1 


ο Esa. 
Χχίχ. 14; 
Job v. 12. 


Ρ Esa. 
xxxiii, 18; 
Job xii, 17, 
20, 24. 

q Matt.xi.25; 
Lu. x. 21; 
Rom. i. 21, 
28. 


τ Matt. 
xii. $8; 
xvi. 1; 
Joh. iv. 48. 
0 ii. 14; 


f ? \ a de / ec oa ὃ ’ S a 9 ο,,2 

μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστι. “γέ- 1 
\ ? “ \ ’ “a Ὁ 4 a 

ypatrat yap, “"᾿Απολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν 
τῶν συνετῶν ἀθετήσω. Ποῦ codes ; ποῦ γραμματεύς ; ποῦ 2 

συζητητὴς τοῦ αἰῶνος τούτου ; οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σο- 

A , ’ 2 Ἁ 4 2 a ’ lo) fo! 
φίαν τοῦ κόσμου τούτου ; 4᾿ Ἐπειδὴ yap ἐν τῇ σοφίᾳ τοῦ Θεοῦ 2 

φ LY “A U \ XN 3 v e 

οὐκ ἔγνω ὁ κόσμος Sia τῆς σοφίας τὸν Θεὸν, εὐδόκησεν ὁ 

Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι: τοὺς πιστεύοντας" 
τἐπειδὴ καὶ ᾿Ιουδαῖοι σημεῖον αἰτοῦσι, καὶ “Ἐλληνες σοφίαν 2: 
ξητοῦσιν' "ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, ᾽]ου- 2: 
δαίοις μὲν σκάνδαλον, “Ελλησι δὲ μωρίαν" [αὐτοῖς δὲ τοῖς 2: 


Matt. xi.6. κλητοῖς Ιουδαίοις τε καὶ “Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ 


t Rom. i. 16 
Col. ii. 3. 


10. κατηρτισμένοι. This verb implies the re- 
pairing of a breach, as in Herodotus, Πάριοι μὲν 
νῦν οὕτω Μιλησίους κατήρτισαν, v.29. See 2 Cor. 
xiii. 11; Gal. vi. 1. Bos, Elsner, Valckenaer. 

11. τῶν XAdns, the children of Chloe. Gro- 
tius, Valckenaer. See Rom. xvi. 10, 11, where 
this can hardly be the meaning. 

12. λέγω δὲ τοῦτο. Imean to say. See Rom. 
xv. 8; Eph. v. 82; Col. ii. 4. Raphel. 

Ibid. "AwoAAd. See Acts xviii. 24, 27; 
xix. 1. 

Ibid. Κηφᾶ. It does not follow, that Peter 
had been to Corinth. The Judaizing teachers 
had perhaps made use of his name. 

13. μεμέρισται, does Christ belong to any one 
part only ἢ 

14. εὐχαριστῶ. Tam now very thankful. 

Ibid. Kploxov. See note at Acts xviii. 8. 

Ibid. Γάϊον. Caius had a house at Corinth, 
and received S. Paul. Rom. xvi. 23. 

16. Zrepava. Stephanas and his family 
were the first Corinthian converts, xvi. 15, and 
he was perhaps employed by S. Paul to baptize. 
Theophylact says that he was a person of note. 

17. ἵνα μὴ x. r. A. He did not use eloquent 
arguments, lest his hearers should be attracted 
by them, rather than by the doctrine of faith in 
**e death of Christ. 


᾿ Θεοῦ σοφίαν. ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν avOpw- 2: 


18. σωζομένοι. This word is applied — 
S. Paul to those who have been put into a st: 
of salvation at baptism. See Index, σώξεσθα 

19. ἀθετήσω. In the LXX, κρύψω. 

20. Valckenaer applies σοφὸς to moral phi 
sophers, γραμματεὺς to persons acquainted wi 
history, laws, &c., συζητητὴς to natural philos 

hers. Fell understands γραμματεὺς of t 
ews, See Isaiah xxxiii. 18. 

21. ἐν τῇ σοφίᾳ τοῦ Θεοῦ. In the wise καὶ 
vernment of God, or, in the clear manifestatic 
of the wisdom of God. Fell, Macknight. 
means, that human wisdom did not lead men 

erceive the wisdom of God, which they mig 
ave done by the works of nature. See Ro 
i. 20. 

22. σημεῖον. Since S. Paul worked ma 
miracles, this must mean a sign from heav 
some visible manifestation of God coming 
redeem his people. See Matt. xii. $8; xvi. 

23. σκάνδαλον. See Gal. v. 11. 

24. δύναμιν ---- σοφίαν. This means, that | 
gospel is really the sign, which the Jews ash 
for, and the wisdom, which the Greeks sou; 
after. 

25. τὸ μωρὸν τοῦ Θεοῦ, the counsels of G: 
which are thought foolish by the heathen, 


Κεφ. 1, 2. ] 


ΠΡΟΣ KOPIN@IOTS A. 


337 


3 , \ \ 9 \ “~ ~ ? , A 3 ’ 
πων ἐστί: καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώ- 


26 πων ἐστί. 


πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐ- 


υΒλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι ov " 1ο8.νἱ!.48; 


Jac. il. δ. 


27 γενεῖς: ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Beds, ἵνα τοὺς 


28 σοφοὺς καταισχύνῃ καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ 


5. Rom iii.27; 


Θεὸς, ἵνα καταισχύνῃ τὰ ioyupd> καὶ τὰ ἀγενῆ τοῦ κόσμου Eph. ii. 9. 


καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵνα 
9 τὰ ὄντα καταργήσῃ' ὅπως μὴ καυχήσηται πᾶσα σὰρξ 
80 πίον αὐτοῦ. "ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ ᾿Ιησοῦ, 


Υ Joh. 

ἐπὴν xvii. 19; 
νώ»- Rom. iv. 25; 

© Eph. i. 7; 

ὃς Col. ii. 8. 

5 Esa.lxv.16; 


ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς 5.715934; 
8ι καὶ ἀπολύτρωσις: "ἵνα καθὼς γέγραπται, “Ὃ καυχώμενος, 2%. χ. 17. 


ῷ ἐν Κυρίῳ καυχάσθω. 


ἦλθον οὐ καθ᾽ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν 


a ver. iv. 18; 


ὁ Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοὶ, i.i7; 


a. 2 Pet. i. 16. 
b Gal. vi. 14. 


Ὡ τὸ μαρτύριον τοῦ Θεοῦ. “ov γὰρ ἔκρινα τοῦ εἰδέναι τὶ ἐν « Act. xviii. 
ὃ ὑμῖν, εἰ μὴ ᾿Ιησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον. “καὶ lig ας, 10; 
ἐγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην 5.530; 


4 πρὸς ὑμᾶς" καὶ ὁ λόγος μον καὶ τὸ κήρνγμά μον οὐκ ἐν πει- Gal. iv. 13. 


θοῖς ἀνθρωπίνης σοφίας λόγοις, GAN ἐν ἀποδείξει πνεύματος 


4 3 Cor. iv. 7. 
e xv. 24; 


5 καὶ δυνάμεως: “ἵνα ἡ πίστις ὑμῶν μὴ ἢ ἐν σοφίᾳ ἀνθρώπων, Job xxviii 


ἀλλ᾽ ἐν δυνάμει Θεοῦ. 


21; Jac. iit. 
15. 


6 “Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις: σοφίαν δὲ ov τοῦ τἶν. 1: 


Rom. xvi.25; 


αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτον, τῶν Eph. iii. 9; 


Col. i. 26; 


7 καταργουμένων: ἀλλὰ λαλοῦμεν σοφίαν Θεοῦ ἐν μυστηρίῳ 3 Timi. ν. 


26. τὴν κλῆσιν ὑμῶν, the manner in which you 
were called to the gospel, as ἐκλογὴν in 1 Thess. 
i. 4. 
28. τὰ μὴ ὄντα, things which are held in no 
account: so Euripides, Troad. 608. 

‘Opa τὰ τῶν θεῶν, ὡς τὰ μὲν πυργοῦσ᾽ ἄνω 

Τὰ μηδὲν ὄντα, τὰ δὲ δοκοῦντ᾽ ἀπώλεσαν. 

29. μὴ--πᾶσα σὰρξ, no human being. 
Matt. xii. 25. 

80. ἐξ αὐτοῦ, by the will and mercy of God 

alone you are now Christians. 
Ibid. δικαιοσύνη. Valckenaer connects this, 
not with ὃς ἐγενήθη, but with ὑμεῖς ἐστε: ejus 
beneficio vos estis in Christo Jesu δικαιοσύνη &c. 
i. 6. estis justificati, sanctificati et redempti. So 
did Aletheus, Le Clerc: but the common con- 
struction is to be preferred. The doctrine of 
Christ not only contains wisdom, and much 
truer wisdom than what the Gentiles seek; but 
it also gives, what human wisdom cannot give, 
justification, &c. 

31. In Jerem. ix. 24 the LXX read, ἐν 
τούτῳ καυχάσθω ὃ καυχώμενος, συνιεῖν καὶ 
γινώσκειν ὅτι ἐγώ εἰμι Κύριος. 

Cuap. II. 1. μαρτύριον. Some MSS. read, 
μυστήριον, which is preferred by Beza and 
Valckenaer. See i. 6 

2. ἔκρινα τοῦ εἰδέναι. See note at Acts xxvii. 
1. But the rov is probably an interpolation 
here. It is the same as ἔκρινα εἰδέναι οὐδέν. 

8, ἀσθενείᾳ. See note at 2 Cor. xii. 7. 


See 


4. Adéyos — κήρνγμα, private discourse—public 


teaching. 

Ibid. πειθοῖ. The adjective weds is used 
by no other author. Eusebius read ἂν πειθοῖ 4. 
σ. λόγων, which is followed by Beza, Cocceiua, 
and Schmidius. Alberti proposed πειθοῦς & σ. 
λόγοις. Kuhnius considered πειθοῖς, or πιθοῖς, 
to have been a contraction for πιθανοῖς, in which 
he is followed by Valckenaer. But πειθὸς may 
be an adjective, like pesdds, μιμός. ᾿Ανθρωπίνης 
is perhaps to be expunged. 

ἴδια. ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. 
Origen understands πνεύματος of the prophecies 
concerning Christ, and δυνάμεως of the miracles 
worked by S. Paul: vol. i. p. 320. but πνεύ- 
ματος probably refers to the gifts of the Spirit, 
which he imparted: these were his means of 
demonstrating the truth of the gospel. 

6. ἐν τοῖς τελείοις. In holy, or perfect things. 
Knatchbull, Elsner, Hombergius: but if we 
compare this passage and iii. 1, 2. with Heb. v. 
12, 18, 14; 1 Cor. xiv. 20; Eph. iv. 18; Phil. 
iii. 15. the meaning more probably is, Neverthe- 
less we preach that which is known to be wisdom 
by those who are perfect, i. e. who have been ini- 
tiated. Τέλη, or τελεταὶ, signified mysteries, as 
is observed by Valckenaer. 

Ibid. τῶν ἀρχόντων. Theophylact interprets 
it of τοὺς σοφοὺς καὶ λογογράφους καὶ ῥήτορας. 
It probably means, the persons in office and au- 
thority, whether Jews or Gentiles 


398 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2, 8. 


g Matr.xi25; τὴν ἀποκεκρυμμένην, (ἣν προώρισεν 6 Θεὸς πρὸ τῶν αἰώνων 


Joh. vii. 48; 
xvi. 8; 
Act. iii. 17 
xiii. 27: 


εἰς δόξαν ἡμῶν, Shp οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου 8 
ἢ ἔγνωκεν' εἰ γὰρ ὄγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύ- 


3 Cor. iii14. ρωσαν) "GANA καθὼς γέγραπται, ‘“A ὀφθαλμὸς οὐκ εἶδε, καὶ 9 


h wer. 14; 
Esa. Ixiv. 4. 
i Matt. 

xiii. 11; 
xvi. 17; Aue 


ovs οὐκ ἤκουσε, Kat ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοί- 
μασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν" 'ἡμῖν δὲ ὁ Θεὸς ἀπεκά- 10 
διὰ τοῦ πνεύματος αὐτοῦ τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, 


1 Sen. ἡ. 3), καὶ. τὰ βάθη τοῦ Θεοῦ. *ris γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀν- 11 


Prov.  θρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ ; οὕτω καὶ 
ax. 27; \ Μ᾿ a νῶν 7δε > A CY a a a 1£,...% Qs 
xxvii. 19; τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ TO πνεῦμα τοῦ Θεοῦ. ἡμεῖς δὲ 12 
Jer. xvi 9. οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ 
Rom. viii Ἂς » oA e \ nw 8 a , en a 
15. Θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν. ™°A 13 
. 4 ? ry n a Ld 
ἜΣ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ᾽ 
2 Pet. i. 16. 


5 Rom. viii. 
Φ Prov. 
RExvii. 19; 
xxviii. 5; 


1 Thess. v.21; a 3 
1 Job. iv. 1. πνευματίικὼς avaxp lver at. 


Φ > SN ς 3 4 Ά > 2 
» Job xv. 8; Πάντα, αὐτὸς δὲ ὑπ᾽ οὐδενὸς ἀνακρίνεται. 


Kea. xl. 18; 


ἐν διδακτοῖς πνεύματος ἁγίου, πνευματικοῖς πνευματικὰ ovy- 

7. n δ ὃ ὲ ” vO 9 , a ͵ 
κρίνοντες. " Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος 14 
τοῦ Θεοῦ, μωρία γὰρ αὐτῷ ἐστι" καὶ οὐ δύναται γνῶναε, ὅτι 

οὁ δὲ πνευματικὸς ἀνακρίνει μὲν 15 


Pris γὰρ ἔγνω νοῦν 16 


Jer xai.18; Κυρίου, ὃς συμβιβάσει αὐτόν ; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 
es Kai ἐγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, 3 


Hom. xi 


4 Heb. v. 
12, 13; 


ἀλλ᾽ ὡς σαρκικοῖς, ὡς νηπίοις ἐν Χριστῷ. IydAa ὑμᾶς ἐπότισα, 2 


Bet ig, Καὶ οὐ βρῶμα οὕπω γὰρ ἠδύνασθε, ἀλλ᾽ οὔτε ἔτε νῦν δύνασθε" 


7. ἀποκεκρυμμένην, which before was hidden. 
See Rom. xvi. 25. 


Thid. els δόξαν ἡμῶν, for the future glory of 
ws believers. 

8. Κύριον τῆς δόξης. See Psalm xxiv. 10; 
Acts vii. 2. 

9. I have followed Valckenaer in placing the 
words ἣν προώρισεν--- ἐσταύρωσαν in a paren- 
thesis; and then ἀλλὰ ἃ ὀφθαλμὸς κ. τ. A. is a 
continuation of ἀλλὰ λαλοῦμεν in ver. 7. 

Ibid. This quotation agrees neither with the 

Hebrew, the LXX, nor with any other transla- 
tion. Origen says of it, “ In nullo regulari li- 
bro invenitur, nisi in secretis Eliw prophetz.” 
vol. iii. p. 916. The passage does not refer to 
the happiness of a future state, but the doctrines 
of the gospel. 
. 11. I would not connect τίς with ἀνθρώπων, 
but take the words as they stand: For who 
kno-‘os, even in the case of men, the deep things 
(τὰ βάθη) of a man, except &c. See Rom. 
vii 1. 

12. τὸ πνεῦμα τοῦ κόσμου, worldly wisdom. 

Ibid. τὰ χαρισθέντα, the whole of God's gra- 
cious dispensation in the gospel. 

- 18. διδακτοῖς. See a similar construction in 
John vi. 45. 

Ibid. πνευματικοῖς, sc. λόγοις. Interpreting 
what the Spirit has revealed in words which the 
Spirit directs. For συγκρίνειν see Gen. xl 8, 
16, 22; xii. 12, 18, 15. 

14, Ψυχικός. Ψυχὴ is the vital principle 


which we have in common with other animals : 
πνεῦμα is the intellectual faculty which is pe- 
culiar toman. See xv. 44 and Valckenaer ad 
h. 1. Theophylact says, ψυχικὸν γὰρ ἄνθρωπον 
λέγει τὸν κατὰ φύσιν ζῶντα καὶ ἀνθρωπίνοις λο- 
γισμοῖς διοικουμένον' πνευματικὸν δὲ, τὸν ὑπερ- 
αναβάντα τοῦς τῆς φύσεως νόμους, καὶ μηδὲν ἀν»- 
θρώπινον φρονοῦντα, ad Luc. i. 46. (vol. i. p. 
280.) ψνχικὸς therefore is the man who has only 
the natural powers of the mind, unenlightened 
by the Spirit. 

Ibid. πνευματικῶς ἀνακρίνεται, they are only 
examined and understood by meons of spiritual 
illuminatton. 

15. πάντα, every man. Boa, Others refer it 
to τὰ τοῦ πνέυματος τοῦ Θεοῦ. 

Ibid. ὑπ᾽ οὐδενός, i. 6. ψυχικοῦ. 

19. Neither here, nor in Rom. xi. 84. is the 
whole quotation given, which is in the LXX, 
τίς ἔγνω νοῦν Κυρίον ; καὶ rls αὐτοῦ σύμβουλος 
ἐγένετο, ὃς συμβιβᾷ αὐτόν ; 

Ibid. νοῦν Χριστοῦ is probably a mind enlight- 
ened by Christ. 

Cuap. IIL. 1. σαρκικὸς is different from 
ψυχικὸς, (see ii. 14.) and means a man who fol- 
Jows his natural lusts and appetites. 

2. Compare Heb. v. 12. where γάλα is syno- 
nymous with τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων 
τοῦ Θεοῦ. ᾿Ἐπότισα cannot properly be applied 
to βρῶμα : but Homer in the same manner has 
οἶνον οἰνίζοντο σῖτόν τε. Il. θ΄. 546. 


Κεφ. 3.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ Α. 


889 


8 "ἔτε γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις καὶ τι. τι; 


.v. 19,20; 


διχοστασίαι, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περι- Seyi δ 
4 πατεῖτε; ὅταν γὰρ λέγῃ τὶς, ᾿Εγὼ μέν εἶμι Παύλου, ἕτερος « i. 13. 
δὲ, ᾿Εγὼ ᾿Απολλὼ, οὐχὶ σαρκικοί ἐστε ; 
& Τίς οὖν ἐστι Παῦλος, τίς δὲ ᾿Απολλὼς, GAN ἡ διάκονοι, Se’ +i. 12. 


A > UA 
6 ὧν ἐπιστεύσατε, Kal ἑκάστῳ ws 6 Κύριος ἔδωκεν ; "ἐγὼ ἐφύ- » Act. 


ς xviii. 86; 


? Ψ 
7 τευσα, ᾿Απολλὼς ἐπότισεν, ἀλλ᾽ ὁ Θεὺς ηὔξανεν: ὥστε οὔτε ὁ six 1. 
e 
8 φυτεύων ἐστί τι, οὔτε ὁ ποτίζων, ἀλλ᾽ ὁ αὐξάνων Θεός. τὸ φυ- - Paal. 
, \ ε , Ψ ἢ & δὲ \ ἴδ θὲ Ἰχὶὶ. 12; 
τεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μεσθὸν Jer. xvii. το; 


9 λήψεται κατὰ τὸν ἴδιον κόπον. 


ΧΥΧΙΙ 


γΘεοῦ γάρ ἐσμεν συνεργοί: μον Mss, 


10 Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. * Kata τὴν χάριν τοῦ Rom. it. 6; 


Gal. vi. δ: 


Θεοῦ τὴν δοθεῖσάν μοι, ὧς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα" Apoc. ii, 38; 
ν ᾽ a ͵ a > a xxii. 18. 
ἄλλος δὲ ἐποικοδομεῖ' ἕκαστος δὲ βλεπέτω mas ἐποικοδομεῖ. y 2Cor.vi.1} 


Eph. ii. 20; 


11 "θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, hi 7, 


12 ὅς ἐστιν ᾿Ιησοῦς ὁ Χριστός. 


εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν | Pet. ii. 5. 


ε Rom. i. ὃς 


θεμέλιον τοῦτον, χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, xv. 20. 
18 καλάμην, Ῥἑκάστου τὸ ἔργον φανερὸν γενήσεται' ἡ γὰρ ἡμέρα " Ess- 


xxviii, 16; 


δηλώσει: ὅτι ἐν πυρὶ ἀποκαλύπτεται' Kal ἑκάστου τὸ ἔργον Matt. κνὶ.18; 


14 ὁποῖόν ἐστι, τὸ πῦρ δοκιμάσει. 


Eph. ii. 20. 
el τινος τὸ ἔργον μένει, δι pes. 


15 ἐπῳκοδόμησε, μισθὸν λήψεται. εἴ τινος τὸ ἔργον κατακαήσεταε, *Vil. 10; 


δον. xxiii. 29, 


ζημιωθήσεται' αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 1 Cor. iv. ; 


1 Pet. i. 7; 


a “ A A 3 
16 Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ πνεῦμα τοῦ Θεοῦ οἰκεῖ iv. 13. 


17 ἐν ὑμῖν ; εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον 


ὁ " vi. 19; 
2 Cor. vi. 16; 


Θεός: ὁ yap ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. Epb-i.31,23; 


Heh. iii. 6; 


18 Μηδεὶς ἑαυτὸν ἐξαπατάτω' εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν, ἐν 1 Pet. il. δ. 


4 Prov. ἰἰΐ. 7; 


19 τῷ αἰῶνι τούτῳ μωρὸς γενέσθω, ἵνα γένηται σοφός. οἡ γὰρ τ, 31. 
σοφία τοῦ κόσμου τούτου, μωρία παρὰ τῷ Θεῷ ἐστι. γέγραπται " Job v. 18. 
yap, ‘‘O δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. 


20 ‘nat πάλιν, “Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, γι. 


4. σαρκικοίί The true reading is perhaps ἄν- 

θρωποι. 
5. ἀλλ’ H. See 2 Cor. i. 18. There is au- 
thority also in Xenophon, ἀργύριον μὲν οὐκ ἔχω, 
ἀλλ᾽ ἣ μικρόν τι, Anad. vii.7. 53 : but the words 
are perhaps to be expunged from the present 
passage. 

Ibid. ἑκάστῳ, i.e, διάκονοι ἑκάστῳ. 

8. ἕν εἰσιν. They do not belong to different 
parties, but are sent by one master to perform 
one and the same work. 

9. Our translation says, For we are labourers 
together with God: perhaps it should be, for we 
are only fellow-labourers af, i. e. employed by, 
God. 


10. ἄλλος. Alluding to any persons, who had 
followed him at Corinth. 

12. χρυσὸν x.r. A. So Xenophon, εἰθισμένοι 
ὁρᾶν οἱ ἄνθρωποι σωροὺς σίτου, ξύλων, λίθων ---. 
Hell, ἵν. 4. 12. 5. Paul may speak here of true 
and false doctrines, or of true and false believers. 

13. ἡ ἡμέρα. This perhaps means the day of 


f Peal. xeciv. 


persecution; which S. Paul often foretold, as in 
vii, 29. The metaphor of a fire is applied to the 
trial of persecution in James v. 3; 1 Pet. i. 7; 
iv. 12. 

15. ὡς διὰ πυρός. The metaphor of a fire is 
still kept up. To escape, as from a fre, i. e. 
narrowly and with difficulty, seems to have 
been aproverb. See Amos iv. 11; Zech. iii. 2; 
Jude 23. So Livy says of L. Zmil. Paulus, 
‘“‘prope ambustus evaserat,’’ xxii. 85. —Oedy 


᾿ πάντα τρόπον τ μέσου, φασὶ, πυρὸς τὸν ἄνδρα 


σώζειν. Aristi 

16. ναὸς Θεοῦ is used for the Christian 
Church, or body of believers. See 2 Thess. ii. 4. 

17. φθείρει, corrupts with false doctrines. ὁ. 

18. Origen and Chrysostom couple ἐν τῷ 
αἰῶνι τούτῳ with μωρὸς γενέσθω. 

19. Ὁ δρασσόμενος κ- τ. A. 8. Paul agrees 
with the Hebrew: the LXX read, ὁ καταλαμ- 
βάνων σοφοὺς ἐν τῇ φρονήσει. 

20. τῶν σοφῶν. In LXX and Heb. ἀνθρώ- 


κω». 


7 2 


840 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 8, 4. 


ὅτι εἰσὶ μάταιοι.᾽ “Ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις" πάντα 51 


g xi. 8. 

h Matt. 
xxiv. 43; 

2 Cor. iv. 5; 
wi. 4; 

Col. i. 25; 
Tit. i. 7; 

1 Pet. iv. 10. , Ρ 


γὰρ ὑμῶν ἐστιν, εἴτε Παῦλος, εἴτε ᾿Απολλὼς, εἴτε Κηφᾶς, εἴτε 22 
κόσμος, εἴτε ζωὴ εἴτε θάνατος, εἴτε ἐνεστῶτα εἴτε μέλλοντα: 
πάντα ὑμῶν ἐστιν. εὑμεῖς δὲ, Χριστοῦ Χριστὸς δὲ, Θεοῦ. ἈΟῦ- 38 
τως ἡμᾶς λογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονό- 
μους μυστηρίων Θεοῦ" ἰὃ δὲ λοιπὸν, ξητεῖται ἐν τοῖς οἰκονόμοις, 2 


i Lu. xii. 45, (Va πιστός τις εὑρεθῇ" ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν ἵνα ὑφ᾽ ὑμῶν 8 


k Exod. 
xxxiv. 7; 


ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας" ἀλλ᾽ οὐδὲ ἐμαντὸν ἀνα- 


Psal.exxx.8; κρίνω' “ovdev γὰρ ἐμαυτῷ σύνοιδα, ἀλλ᾽ οὐκ ἐν τούτῳ δεδικαίω- 4 


exliii. 2; 
Job ix. 3; 
Rom. iii. 20 
iv. 2; 


pas ὁ δὲ ἀνακρίνων με, Κύριός ἐστιν. Ἰὥστε μὴ πρὸ καιροῦ τι ὃ 
' κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ 


1 Job. i. 20, σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν" καὶ τότε ὁ 
1 Dan. τ 10; ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. 


Matt. vii. 1; 
Rom. ii. 1, 
16, 29; 


πὶ Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ᾿Α πολλὼ 6 


2 Cor. v. 10; δι ὑμ ᾶς, ἵνα ἐν ἡμῖν μάθ NTE TO μὴ ὑπὲρ ὃ γέγραπται φρονεῖν, 
Αρος. xx.12. ἵνα μὴ els ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου. "τίς γὰρ σὲ 7 


m Prov. iii. 7; 
Rom. xii. 3. 


διακρίνει ; τί δὲ ἔχεις ὃ οὐκ ἔλαβες ; εἰ δὲ καὶ ἔλαβες, τί καυ- 


» Job.ii37; yaoa ὡς μὴ λαβών; "Ἤδη κεκορεσμένοι ἐστὲ, ἤδη ἐπλου- 8 


Rom. xii. 6; 
Jac. i. 17; 

1 Pet. iv. 10. 
© Peal. 
nliv. 22; 
Rom.viii.386; , 
2 Cor.iv. 11; TLOUS, 
Heb. x. 83. 
p ii. 3; 


τήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε' καὶ ὄφελόν γε ἐβασιλεύ- 
σατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. οδοκῶ γὰρ ὅτι ὁ 9 
Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ws ἐπιθανα- 
ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀν- 
θρώποις. ν»ἡμεῖς μωροὶ διὰ Χριστὸν, ὑμεῖς δὲ φρόνιμοι ἐν 10 


2Cor. xiii.9. Χριστῷ' ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροΐ: ὑμεῖς ἔνδοξοι, ἡμεῖς 


21. This may be addressed to the false 
teachers, or to the Corinthians themselves: let 
no one boast of belonging to one set or party of 
men: for all things, which have any connexion 
with your salvation, belong equally to you all. 

22. εἴτε Παῦλος κ. τ. A. Every teacher belongs 
equally to all of you: εἴτε κόσμος, the world was 
made for all of you: εἴτε ζωὴ, εἴτε θάνατος, all 
φ you have an equal share in the good things of 
life, and are equally certain to die. See Pyle. 

Cuap. IV. 1. I have no wish to be looked 
upon as the head of a party: but let every one 
Consider us merely as servants of Christ. 

2. ὃ δὲ λοιπόν. As for anything else, my only 
wish is to be found a faithful servant. 

δ. But as to my being found faithful, I care 
i little for the inquiry being made by man. 

Ibid. ἡμέρας. This refers to the custom of 
fixing a day (diem dicere,) ἴοι a trial. 

4. For I am not conscious to myself of anything 
wrong, but still that does not justify me. Plato 
ye οὐδὲ μέγα, οὐδὲ σμικρὸν ἐμαυτῷ σύνοιδα. 

pol. 

δ. κρίνετε. Raphel understands this in a 
good sense: do not single any one out as an object 
of praise. See the end of the verse. 

6. μετεσχημάτισααυ Hence some have in- 
ferred, that S. Paul used his own name and that 
of Apollos merely out of consideration for the 
Corinthians, but that the real names were diffe- 


rent. See Tillemont, Mémoires, tome i. p. 831. 
If so, ἐν ἡμῖν would signify, by the case which 
I have put of Apollos and maidle 4 

Ibid. μὴ ὑπὲρ ὃ γέγρακται φρονεῖν, non mag- 
nificentius de vobis sentire, quam scriptum est ; 
nempe in hac epistola, verbis precedentibus, 
quibus laudem et gloriationem detraxerat Apo- 
stolus 5101 et Apollo. Palairet, Elsner. 

Ibid. ὑπὲρ τοῦ ἑνός. On account of any par- 
ticular teacher. If it meant one above another, 
it would be εἷς ὑπὲρ τὸν évd. 

Ibid. ἵνα μὴ φυσιοῦσθε. For ἵνα with an in- 
dicative see ix. 18; xi. 84; Gal. iv. 17; Rev. 
xxii. 14. and Valcken. ad J. 

8. This is said ironically: ye fancy yourselves 
full of knowledge and spiritual gifts. 

Ibid. καὶ ὄφελον. And I wish you were 
really enjoying that pre-eminence, which is re- 
served for us apostles: viz. in the next world : 
for in this world we are exposed to persecution. 

9. ἐσχάτους ἀπέδειξεν, contemptissimos consti- 
tuit. Krebsius. It may allude to the custom of 
the combats with wild beasts being the last of 
the shows in the amphitheatre. 

Ibid. ὡς ἐπιθανατίους. Velut bestiarios. Ter- 
tull. p. 566. He understood an allusion to per- 
sons exposed to wild beasts in the amphitheatre. 
The word θέατρον seems to countenance this 
idea. See 1 Cor. xv. 82. So also Krebsius. 


Κεφ. 4, ὅ. 


ΠΡΟΣ KOPIN@IOTS A. 


341 


11 δὲ ἄτιμοι. «ἄχρι τῆς ἄρτε ὥρας καὶ πεινῶμεν, καὶ διψῶμεν, « Act-xxiii.2; 


2 Cor. iv. 8; 


12 καὶ γυμνητεύομεν, καὶ κολαφιξόμεθα, καὶ ἀστατοῦμεν, " καὶ Ko- xi. 38. 


® Matt.v. 44; 


πιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί: λοιδορούμενοι, εὐλογοῦ- τὰ vi. 28; 


xxjii. 34; 


18 wer διωκόμενοι, ἀνεχόμεθα": βλασφημούμενοι, παρακαλοῦμεν" evs 50, 
"ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα Xvi. 8; 


14 ἕως ἄρτι. 


xx. 34; 


tOvx ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνά Rom. xii. 14; 


Thess. ii. 93 


15 μου ἀγαπητὰ νουθετῶ. "ἐὰν yap μυρίους παιδωγωγοὺς ἔχητε ἐν 2 Theen.iii.6. 
Χριστῷ, ἀλλ᾽ ov πολλοὺς πατέρας" ἐν yap Χριστῷ ᾿Ιησοῦ dia * Lam. iis. 


16 τοῦ εὐωγγελίου ἐγὼ ὑμᾶς ἐγέννησα. “παρακαλῶ οὖν ὑμᾶς, μιμη- 11. 


17 ταί μον γίνεσθε. 


τέκνον μου ἀγαπητὸν καὶ πιστὸν ἐν Κυρίῳ, ὃς ὑμᾶς ἀναμνήσει 


t 1 Thess. ii. 


u Act. 


Υ Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστι sis 11; 


Gal. iv. 19: 
Philem. 10. 


τὰς ὁδούς μον Tas ἐν Χριστῷ, καθὼς πανταχοῦ ἐν πάσῃ exKAn- Jee. 1.18. 
1g cia διδάσκω. ‘As μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώ- pri. iit; 


4 Ἁ ’ ν᾿ 4 [ον 9\ @ 4 
19 θησάν τινες" "ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος aT: 


1 Thess. i. 6; 
ees. 11.9. 


θελήσῃ, καὶ γνώσομαι ov τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τ 1 Tim. i. 2; 


20 τὴν δύναμιν. "οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ᾽ 
91 δυνάμει' “ri θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ 


4 
πνεύματί TE πρᾳότητος ; 


» 2 Tim. i. 3. 
εν 2 Rom.xv.33; 
Jac. iv. 15; 
42 Heb. vi. 3. 

8 ii. 4; 

1 Thess. i. 3; 


5 “ὍΛΩΣ ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, 3 pees 16 
a Ψ Ὁ 
ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν ὀνομάζεται, ὥστε γυναῖκά τινα τοῦ " 3 Cor. κι 8) 


ἢ πατρὸς éyew καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, καὶ οὐχὶ μᾶλλον « Lev.xvii 8; 


ἐπενθήσατε, ἵνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο ποιή- 90 


Dent. xxvii. 


g σας. “ἐγὼ μὲν yap ws ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι, 4 Col. 11. δ. 


e Matt. 


Ν » e Ἁ \ e fe] 4 6.2 A = 
4 ἤδη κεκρίκα ὡς TTAPWY, TOV OUTW TOUTO κατεργάσαμενον, “εν Τῷ xvi. 19; 


xviii. 18; 


> 2 a ’ e “Ὁ > A xX ~ θέ φ A 
ὀνόματι τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ, συναχθέντων ὑμῶν Soh. xx. 28. 


11, ἀστατοῦμεν, we are obliged frequently to 
change our place of residence. 

12. κοπιῶμεν. We labour in promoting the 
gospel. Mosheim, De Rebus ante Const. Cent. i. 
88. not. z. 

Ibid. ἰδίαις χερσί. The truth of this is con- 
firmed by Acts xx. 34. 

13. ὡς περικαθάρματα κιτ. λ. In Lam. iii. 
45. we only read ἔθηκας ἡμᾶς ἐν μέσῳ τῶν λαῶν 
in the LXX: but there are two words in the 
Hebrew answering to περικαθάρματα and wepl- 
ψημα. Mayer interprets these words to mean 
homines piaculares, persons devoted to death to 
expiate some public calamity. Thes. Crit. Sacr. 
pt. i. p. 512. Krebsius translates περικαθάρ- 
ματα, quisquilias, sterquilinia, omnium bipedum 
nequissimos. See L. Bos, Animadv. Philol. ad 1. 
Dio calls Commodus τὸ κάθαρμα, Ὁ. 1216. 

Ibid. περίψημα, res circumquaque abrasa. 

15. παιδαγωγοὺς, warépas. Valckenaer sup- 
posed S. Paul to contrast the severity of masters 
with the gentleness of fathers. 

17. It is not certain, whether Timothy was 
the bearer of this Epistle, or whether he had 
been sent before. See xvi. 10. 

19. τὴν δύναμιν. Their spiritual gifts. See 
Acts vi. 8; x. 38; 1 Cor. ii. 4, 5. 

21. ῥάβδῃι The rod of the master is again 


contrasted (as in ver. 15.) with the love of a 
father. Valckenaer. 

Cuap. V. 1. Ὅλως, generally. | 

Ibid. ὀνομάξεται. Yet such cases certainly 
occurred among the heathen ; and hence Elsner 
renders it, cum laude commemoratur, probatur : 
but it means, that the heathen did not talk of 
such cases. Cicero says, ‘‘ Nubit genero socrus, 
nullie auspicibus, nullis auctoribus, funestis 
ominibus omnium omnibus. Ο mulieris scelus 
incredibile, et preter hanc unam in omni vita 


inauditum.” Pro Cluent. c. 5. ὀνομάζεται is 
perhaps an interpolation. 
Ibid. πατρός. It might seem from 2 Cor. 


vii. 12. that he was still living, which aggravates 
the offence. 

2. I have removed the note of interrogation 
at the end of the verse. The expression is 
rather one of indignation: nd yet, notwith- 
standing this flagrant case, ye are puffed up, and 
have not rather lamented &c See Raphel. It 
alludes to their being proud of their spiritual 
gifts: but Pyle understands it of their being 
proud of this offender. 

3. ὧς ἀτών. Perhaps ds is to be expunged.’ 

Ibid. πνεύματι. See 2 Kings v. 26; Col. 
ii. 5. 


842 


ἘΠΙΣΤΟΛΗ 


[Κεφ. δ, 6. 


καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ Kupiov ἡμῶν 


11 Tim. i. 20. 


Ἰησοῦ Χριστοῦ, παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄὅλε- δ 


θρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου 


[4 Gal. Vv. 9. 


Ἰησοῦ. τΟὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ 6 
ζύμη ὅλον τὸ φύραμα Cupot; ᾿ἐκκαθάρατε οὖν τὴν παλαιὰν 7 
ξύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄξυμοι: καὶ γὰρ τὸ 
πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη, Χριστός. ‘wore ἑορτάξωμεν, μὴ 8 
ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ξύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν 


ἀζύμοις εἰλικρινείας καὶ ἀληθείας. 


k*Eypavba ὑμῖν ἐν τῇ ἐπιστολῇ, μὴ συναναμίγνυσθαι πόρνοις. 9 
καὶ οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου, ἣ τοῖς πλεονέκ-: 10 
ταῖς, ἢ ἅρπαξιν, ἢ εἰδωλολάτραις" ἐπεὶ ὀφείλετε ἄρα ἐκ τοῦ 


κόσμου ἐξελθεῖν. νυνὶ δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαε, ἐάν 11 
τις ἀδελφὸς ὀνομαζόμενος ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτ- 
pns, ἣ λοίδορος, ἢ μέθυσος, ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσ- 

| Mer.iv.11; θίειν. 'τί γάρ μοι καὶ τοὺς ἔξω κρίνειν ; οὐχὶ τοὺς ἔσω ὑμεῖς 12 


Col. iv. 5; 


3 φ fa) 9 a 
_ €& ὑμῶν αὐτῶν. 


«κρίνετε, τοὺς δὲ ἔξω ὁ Θεὸς κρίψει ; ™xal ἐξαρεῖτε τὸν πονηρὸν 13 


ΤΟΛΜΑΙ τις ὑμῶν, πρῶγμα ἔχων πρὸς τὸν ὅτερον, κρίνεσθαι 8 
ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων ; "οὐκ οἴδατε ὅτι οἱ 2 
ἅγιοι τὸν κόσμον κρινοῦσι ; καὶ εἰ ἐν ὑμῖν κρίνεταε ὁ κόσμος, 

ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων ; οὐκ οἴδατε ὅτι ἀγγέλους 3 


κρινοῦμεν ; μήτι γε βιωτικά ; βιωτικὰ μὲν οὖν κριτήρια ἐὰν 4 


5. Σατανᾷ. See 1 Tim. i. 20. It probably 
means the infliction of some bodily disease. So 
Chryeostom and Theophylact: but Beza under- 
stands ὄλεθρον σαρκὸς of the destruction of his 
pride, lust, &c. 

6. Your boasting is unseasonable: (see ver. 
2.) so long as this person is among you, none 
of you ought to boast. 


. ὑπὲρ ἡμῶν. These words are perhaps an 
interpolation. 
8. ἑορτάζωμεν. From this passage Michaelis 


has inferred that the Epistle was written shortly 
before Easter. 

9. ἐν τῇ ἐπιστολῇ. In this Epistle. See 
Rom. xvi. 22; Col. iv. 16; 1 Thess. v. 27; 2 
Thess. iii. 14. He alludes to what he writes 
after this in ver. 18; vii. 2. 

10. We are perhaps to read od πάντως, with- 
out καί. 

Ibid. éwel, for then, or otherwise. See Rom. 
ili. 6; xi. 6, 22; 1 Cor. vii. 14; xiv. 16; xv. 
29. and Alberti at 1 Cor. v. 10. 

12. Knatchbull (after Theophylact,) points 
this ray de thus: Τί γάρ μοι καὶ τοὺς ἔξω κρί- 
yew; odxl τοὺς ἔσω ὑμεῖς xplyere’ τοὺς δὲ 
ἕξω ὁ Θεὸς κρινεῖ. καὶ κατ. A. but I have adopted 
a different punctuation. The meaning is this; 
I have only spoken about your intercourse with 
Christians: for what right have I to pass sentence 
spon those who are not Christians? Is it not your 
province to pass sentence upon Christians, and 


will not God pass sentence upon others ? Exercise 
therefore this power which you have, and excom- 
municate this offender. We are perhaps to ex- 
punge καὶ before ἐξαρεῖτε. 

Cuap. VI. 1. Τολμᾷ. Swstinet, inducere potest 
in animum. Stephanus, Valcken., Wolfius. 

Ibid. ἀδίκων, the heathen, though they were 
not all unjust, as τῶν ἁγίων means Christians, 
though all were not holy in their lives. It was 
true, however, that the heathen had not been 
justified, as the Christians had. 

2. τὸν κόσμον κρινοῦσι. I should interpret 
this of some privilege reserved for Christians 
hereafter, which we do not now clearly under- 
stand. So also in ver. 3. See Matt. xix. 28. 

2. ἀνάξιοι κι τι Δ. Ye do not deserve, or are 
not worthy, to be tried before mean tribunals. 
Theophylact, Valcken.: but the usual interpre- 
tation is, are ye not worthy to decide trifting 
causes ἢ 

8. μήτι γε Buorucd. Much more things of this 
life. Valcken. 

4. If ye have disputes upon common matters, 
set those to decide them, who are of little repute 
among you; and you will find them sufficient to 
settle it, without going before the heathen. 
Others have taken τοὺς éfov@. for the heathen, 
as if S. Paul spoke ironically, So then, if you 
have a dispute about secular matters, you go 
before those, who as being heathen are looked upon 
as nothing ! 


Κεφ. 6.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


343 


ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίξετε. 
δ πρὸς ἐντροπὴν ὑμῖν λέγω" οὕτως οὐκ ἔστιν ἐν ὑμῖν σοφὸς οὐδὲ 


6 εἷς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ ; ἀλλὰ 


o Matt.y.89; 


7 ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων ; “Ἤδη Rom. xi. 
μὲν οὖν ὅλως ἥττημα ἐν ὑμῖν ἐστιν, ὅτε κρίματα ἔχετε μεθ᾽ 17,19; | ᾿ 
ἑαυτῶν. διατί οὐχὶ μᾶλλον ἀδικεῖσθε ; διατί οὐχὶ μᾶλλον ἀπο- v. 15: 


1 Pet. iii. 9. 


8 στερεῖσθε; ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, Kal ταῦτα, aq). ν. 
’ , 9 Ν “4. 19, ἄς.; 

9 ἀδελφούς. Ῥὴ οὐκ οἴδατε ὅτι ἄδικοι βασιλείαν Θεοῦ οὐ κληρονο- ἘΝ 6 
μήσουσε; ; Μὴ πλανᾶσθε: οὔτε πόρνοι, οὔτε εἰδωλολάτραι, οὔτε 1 Tia. i. 9; 


10 μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, οὔτε κλέπται, 


Heb. xii. 14; 
οὔτε Apoc. xxii. 


πλεονέκται, οὔτε μέθυσοι, οὐ λόίδοροι, οὐχ ἅρπαγες, βασιλείαν ae x 
11 Θεοῦ οὐ κληρονομήσουσι. Ixal ταῦτα τινὲς ἦτε' ἀλλὰ ἀπελού- |; ea 8; 
σασθε, ἀλλὰ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε, ἐν τῷ ὀνόματι τοῦ Col. Hi. 7; 


Κυρίου ‘Inaod, καὶ ἐν τῷ πνεύματι τοῦ Θεοῦ ἡμῶν. 


Tit. iii. 3; 
Heb. x. 23. 


12 Πάντα μοι ἔξεστιν' ἀλλ᾽ οὐ πάντα συμφέρει. πάντα μοι" *- 33. 


ι8 ἔξεστιν: GAN οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 


“Τὰ βρώ- pel ta 20; 


Matt. xv. 17; 


pata τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν" ὃ δὲ Θεὸς καὶ row siviz 
ταύτην καὶ ταῦτα καταργήσει. Τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ 90]. ii. 23,235 


1 Thess. iv. 8. 


14 τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι" t6 δὲ Θεὸς καὶ τὸν Κύριον « λει. ii. 24; 


Rom. vi. 6,8; 


15 ἤγειρε, καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. "Ove οἴδατε vii ii, 


ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν ; ἄρας οὖν τὰ μέλη 


4 Cor. iv. 14. 
υ xii, 27; 


16 τοῦ Χριστοῦ, ποιήσω πόρνης μέλη ; μὴ γένοιτο. “ἢ οὐκ οἴδατε Eph. iv. 13, 


ὅτι ὁ κολλώμενος τῇ πόρνη, ἕν σῶμά ἐστιν; 


«"Έ σονται γάρ Be 


x Gen. li. 24; 


17 φησιν, ‘ot δύο eis σάρκα μίαν" Yo δὲ κολλώμενος τῷ Κυρίῳ, yor is) 
18 ὃν πνεῦμά ἐστι. Φεύγετε τὴν πορνείαν. πᾶν “ἁμάρτημα ὃ ἐὰν Eph. v. 31. 


ob. xvii. 


rJ 
ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν" ὁ δὲ πορνεύων, εἰς 21, 22, 48. 


19 TO ἴδιον σῶμα ἁμαρτάνει. [ἢ οὐκ οἴδατε, ὅτι τὸ σῶμα ὑμῶν © 


Eph. iv. 4; 


ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, - iii. i 18; 


20 καὶ οὐκ ἐστὲ ἑαυτῶν ; 
Heb. iii. 6; 3 Pet. ii. 5. 


5. I have said this to shame you, and as sup- 
posing there is no person of superior judgment 
among you. 

7. [have hitherto spoken about the settling of 
disputes ; but ἐέ isaltogether wrong, that the disputes 
themselves exist : ye ought not to quarrel at all. 

9. Μὴ πλανᾶσθε. They perhaps abused the 
saying, mentioned in ver. 12, πάντα μοι ἔξεστιν. 
See viii. 9; Gal. v.13; 1 Pet. ii. 16. 

11. The end of this verse seems to contain an 
allusion to the form of baptism in the name &c. 
The whole passage alludes to a person being re- 
leased from his sins at baptism, and sanctified 
by the Holy Spirit. 

12. Πάντα μοι ἔξεστιν. This was perhaps a 
saying of the Corinthians, when they wished to 
excuse their sensuality and their eating of meats 
offered to idols. See x. 28; Tit. i. 16. 

Ibid. ἐξουσιασθήσομαι. 1 have power over all 
things ; but none of them shall have power over 
me. ᾿Ἐξουσιασθήσομαι is used with reference to 
ἔξεστιν. Valcken. 


2 Cor. vi. 16; 


*nyopacOnre yap τιμῆς" δοξάσατε δὴ τὸν Eph. ἡ. 21; 
© vii, 28; Gal. iii. 18; Heb. ix. 12; 1 Pet. i. 18, 19; 2, Pot. ii. 1. 


18. Perhaps the whole of the passage τὰ 
βρώματα --- καταργήσει is to be taken, like 
πάντα μοι teorw in ver, 12, for a saying of the 
Corinthians: meat is made for the belly, and the 
belly for meat, and both will hereafter be de- 
stroyed: to which S. Paul replies, but still the 
body was not made for fornication ; and men will 
rise again hereafter to give an account of what 
they did in the body. 

i bid. ὁ Κύριος τῷ σώματι. 8. Paul seems here 
to unite the idea of the body of a man, and of 
the body of believers. Christ is the head of the 
latter: see Rom. xii. 5; 1 Cor. xi. 3; xii. 27; 
Eph. v 23; Col. i. 18. 

15. ἄρας οὖν. Some MSS. read ἄρα οὖν, which 
is preferred by Bos and Valckenaer. 

18. πᾶν ἁμάρτημα, every other sin. 

19. ναὸς τοῦ ἐν ὑμῖν isles πνεύματος. 
16. he said ναὸς Θεοῦ. See Eph. ii. 22. 

20. ἡγοράσθητε. Ye do not belong to your- 
selves, but to God; for he has bought you by 
the blood of his own Son. See wii. 22,928. 


In iii. 


844. 


ΕἘΠΙΣΤΟΛΗ 


[Κεφ. 6, 7. 


A ’ ” A 
Θεὸν ἐν τῷ σώματι ὑμῶν, Kal ἐν τῷ πνεύματι ὑμῶν, ἅτινά 


ἐστι τοῦ Θεοῦ. 


ΠΕΡῚ δὲ ὧν ἐγράψατέ μοι, καλὸν ἀνθρώπῳ γυναικὸς μὴ 7 

ἅπτεσθαι διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἃ 

b 1 Pet. ε,7. ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. TH γυναικὶ ὁ ἀνὴρ 8 
τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω" ὁμοίως δὲ καὶ ἡ γυνὴ τῷ 

ἀνδρί. ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάξει, ἀλλ᾽ ὁ ἀνήρ' 4 
ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾽ ἡ 


ς Joel ii. 16. 


γυνή. “μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τε ἂν ἐκ συμφώνου 5 


πρὸς καιρὸν, ἵνα σχολάξητε τῇ νηστείᾳ καὶ τῇ προσευχῇ, καὶ 
πάλιν ἐπὶ τὸ αὐτὸ συνέρχησθε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς 


διὰ τὴν ἀκρασίαν ὑμῶν. 
ἃ Matt, xix. 
13. 


οὕτως, ὃς δὲ οὕτως. 


Τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ 6 
kat ἐπιτωγήν. θέλω γὰρ πάντας ἀνθρώπους εἶναι ὡς καὶτ 
ἐμαυτόν' ἀλλ᾽ ἕκαστος ἴδιον χάρισμα ἔχει ἐκ Θεοῦ, ὃς μὲν 


f \ a 9 7 Ν ’ a 
Aéyw δὲ τοῖς ἀγάμοις Kal ταῖς χήραις, καλὸν αὐτοῖς ἐστιν 8 
4 e 9 , 
elTim.v.l4. ἐὰν μείνωσιν ὡς κἀγώ. " εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν᾽ 9 


( Mal. i.14; κρεῖσσον γάρ ἐστι γαμῆσαι ἢ πυροῦσθαι. 


Matt. v. 82; 
six. 6,9; 
Mar.x.11,13. 


Τοῖς δὲ γεγαμηκόσε 10 


παραγγέλλω, οὐκ ἐγὼ, ἀλλ᾽ ὁ Κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ 
χωρισθῆναι" ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἢ τῷ ἀνδρὲ 11 


καταλλωγήτω" καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. Τοῖς δὲ λοιποῖς 12 
ἐγὼ λέγω, οὐχ ὁ Κύριος, εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, 
καὶ αὐτὴ συνευδοκεῖ οἰκεῖν per αὐτοῦ, μὴ ἀφιέτω αὐτήν καὶ 18 
γυνὴ, ἥτις ἔχει ἄνδρα ἄπιστον, καὶ αὐτὸς συνευδοκεῖ οἰκεῖν μετ᾽ 
αὐτῆς, μὴ ἀφιέτω αὐτόν. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ 14 
γυναικὶ, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί ἐπεὶ ἄρα 
τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστι, νῦν δὲ ἅγιά ἐστιν. Εἰ δὲ ὁ 15 
ἄπιστος χωρίξεται, χωριζέσθω. οὐ δεδούλωται ὃ ἀδελφὸς ἢ ἡ 
ἀδελφὴ ἐν τοῖς τοιούτοις" ἐν δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ Θεύς. 

« 1Pet.iii.1. Stl γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις ; ἢ τί οἶδας, ἄνερ, εἰ 16 
τὴν γυναῖκα σώσεις ; Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ Θεὸς, ἕκα- 17 


20. The words καὶ ἐν τῷ---Θεοῦ are perhaps 
an interpolation. 

Cuap. VII. δ. ὀφειλομένην εὔνοιαν. The 
reading is probably ὀφειλήν. 

δ. The words τῇ νηστείᾳ καὶ are perhaps to 
be expunged, and tre to be read for συνέρχησθε. 

6. Τοῦτο δὲ λέγω. What I am going to say 
is out of consideration to your feelings, not in 
consequence of any positive command of our 
Lord. See ver. 10, 40. 

7. ὡς καὶ ἐμαυτόν. i. 6. able to command his 
desires. Theodoret adds ἐν ἐγκρατείᾳ, as do some 
other authorities; and Theophylact writes, Bot- 
— ἵνα πάντες πάντοτε ἐνεγκρατεύωνται. See 
ver. 9. 

8. It seems certain from this verse, that 
S. Paul was unmarried. See ix. 4, 5. 

9. πυροῦσθαι. Theodoret writes w δὲ 
ob τὴν ἐνόχλησιν τῆς ὀπιθυμίας, ἀλλὰ Thy ἧτταν 
ὠνόμασε. 


10. ὁ Κύριος. See Matt. xix. 9. 

14, ἡγίασται. i. 6. he is not ἀκάθαρτος. He 
is not looked upon by God as wholly unclean. 

Ibid. ἐπεὶ ἄρα. For otherwise. See v. 10. 

Ibid. ἅγια. This implies, that the Christian 
parent brought up the children as Christians. 

15. δεδούλωται. In this case the marriage 
vow is not binding. The believing party is not 
bound to continue with the unbelieving husband 
or wife, who is determined to separate. 

Ibid. ἐν δὲ εἰρήνῃ. But yet we are bound to 
do every thing we can to live in peace: and 
therefore it is better for them not to separate. 

17—24. These verses are parenthetical, and 
only incidentally connected with the precepts 
about marriage. 

17. Εἰ μὴ is used for ἀλλὰ in Matt. xii. 4; 
Gal. i. 7. Knatchbull reads τί οἶδας, εἰ τὴν 
γυναῖκα σώσεις, εἰ μή; Some MSS. confirm this 
by reading 4 μή; 


Κεφ. 7. 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


845 


στον ὧς κέκληκεν ὁ Κύριος, οὕτω περιπατείτω'" καὶ οὕτως ἐν 
18 ταῖς ἐκκλησίαις πάσαις διατάσσομαι. Περιτετμημένος τὶς ἐκλή- 
θη; μὴ ἐπισπάσθω' ἐν ἀκροβυστίᾳ τις ἐκλήθη ; μὴ περιτεμ- 


19 νέσθω. © 


21 ταύτῃ μενέτω. 


ἡ περιτομὴ οὐδέν ἐστι, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, " Gal. ν. 6; 
20 ἀλλὰ τήρησις ἐντολῶν Θεοῦ. ἕκαστος ἐν τῇ κλήσει ἡ ἐκλήθη, ἐν 
Δοῦλος ἐκλήθης ; μή σοι μελέτω" GAN εἰ καὶ 
22 δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 

κληθεὶς δοῦλος, ἀπελεύθερος Κυρίου ἐστίν' ὁμοίως καὶ ὁ ἐλεύ- 


>» wi. 15, 


ig 
ὁ yap ἐν Κυρίῳ μὴ, πὰ ἂν τ 


28 θερος κληθεὶς, δοῦλός ἐστι Χριστοῦ. τιμῆς ἠγοράσθητε' μὴ 18 ga 


24 γίνεσθε δοῦλοι ἀνθρώπων. ὅκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ, 


τούτῳ μενέτω παρὰ τῷ Θεῷ. 


ἂν Eph. vi. εἰ 
1 Pet. ii. 16. 
k vi. 20; 
Heb. ix. 12; 


25 Περὶ δὲ τῶν παρθένων, ἐπιταγὴν Κυρίου οὐκ ἔχω" γνώμην. δὲ i pet i18,19; 

26 δίδωμι, ws ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. νομίζω οὗν, 3 Pet. ii. 1. 
τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν 

27 ἀνθρώπῳ τὸ οὕτως εἶναι. δέδεσαι γυναικι; μὴ ζήτει λύσιν" λέ- 

28 λυσαι ἀπὸ γυναικός ; μὴ ζήτει γυναῖκα. ἐὰν δὲ καὶ γήμῃς, οὐχ 
ἥμαρτες" καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτε' θλίψιν δὲ τῇ 


29 σαρκὶ ἕξουσιν οἱ τοιοῦτοι' ἐγὼ δὲ ὑμῶν φείδομαι. 


Τοῦτο δέ! i Eom. 


φημι, ἀδελφοὶ, ὁ καιρὸς συνεσταλμένος τὸ λοιπόν ἐστιν, ἵνα καὶ } Pet. ἐν. τ. 
οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσι" καὶ οἱ κλαίοντες, ὧς μὴ 

80 κλαίοντες" καὶ οἱ χαίροντες, ὧς μὴ χαίροντες" καὶ οἱ ἀγορά- 

81 ζοντες, ὡς μὴ κατέχοντες" καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ, ™ Peal. 
ὡς μὴ καταχρώμενοι. παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τού- Paes 


82 Tov. "Θέλω δὲ ὑ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ; 


ae ᾿ 10; 


88 τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ" ὁ δὲ γαμήσας μεριμνᾷ τὰ Hy et. Lu; 


84 TOU κόσμου, πῶς ἀρέσει TH γυναικί. 


1 Joh. ii. 17 


Mepepioras ἡ γυνὴ 5 1 Τί. ν. δ. 


ἡ παρθένος" ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, iva 7 ἁγία καὶ 
σώματι καὶ πνεύματι' ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, 
85 πῶς ἀρέσει τῷ ἀνδρί. τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον 
λέγω" οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὺς τὸ εὔσχημον 


18. μὴ ἐπισπάσθω. Epiphanius conceived 
this to allude to a surgical process, by which 
the effect of circumcision was removed. So 
Theophylact. Josephus says that Antiochus 
Epiphanes ordered the Jews ἐπισπᾶσθαι. vol. ii. 
p. 503. See Schleusner, Celsus vii. 25; [Paul. 
fEgin. vi. 53 ;] 1 Mac. i. 15. Wolfius. 

23. τιμῆς ἠγοράσθητε. Knatchbull reads 
this interrogatively, and understands it, not of 
redemption through Christ, but of liberty pur- 
chased by a slave: he opposes τιμῆς ἠγοράσ- 
θητε; to δοῦλος ἐκλήθης ; but it more probably 
is connected with δοῦλός ἐστι Χριστοῦ, he is the 
servant of Christ, because Christ bought him 
with the price of his own blood. See vi. 20. 

25. παρθένων, of either sex. Elsner, Mac- 
knight. 

Ibid. ὡς ἠλεημένος. As one who by the mercy 
of God is in a state which entitles his opinion to 
some weight. 

26. This is perhaps a clue to the whole pas- 


sage about marriage. S. Paul knew that a 
time of severe persecution would come, when 
it would be better to have no worldly ties. See 
ver. 28. Τοῦτο and οὕτως refer to παρθένων. 

29. ὃ καιρὸς συνεσταλμένος τὸ λοιπόν ἐστιν. 
The time, which is about to come, is one of trouble 
and affliction. See Schleusner, Valcken. ad 26. 

Ibid. ἵνα. This denotes, not the cause, but 
the consequence. See Matt.i. 22. The mean- 
ing is, that in the time of persecution all peraons 
would suffer equally. 

31. χρώμενοι, καταχρώμενοι. There seems to 
be no opposition between these words. The 
time is coming, when all Christians will suffer 
equally, those who use the world, and those who 
do not. See Origen, vol. ii. p. 87,172; Cyprian, 
p. 176, 307. So also Krebsius. See ix. 18. 

Ibid. παράγει τὸ σχῆμααυ The metaphor is 
taken from the changing or turning of a scene. 
Grotius, Valcken. 


846 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 7, 8. 


καὶ εὐπρόσεδρον τῷ Κυρίῳ ἀπερισπάστως. Εἰ δέ τις ἀσχη- 36 
μονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ἦ ὑπέρακμος, καὶ 
οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω, οὐχ ἁμαρτάνει: γαμεί- 
τωσαν. ὃς δὲ ἔστηκεν ἑδραῖος ἐν τῇ καρδίᾳ, μὴ ἔχων ἀνάγκην, 87 
ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν 
ἐν τῇ καρδίᾳ αὐτοῦ, τοῦ τηρεῖν τὴν ἑαυτοῦ παρθένον, καλιῶς 


φ Rom. vii. 
1, 2. 
p 1 Thess. ty. 


κρεῖσσον ποιεῖ. 


q Act. xv. 
20, 29; 
Rom. xiv. 3, 


ποιεῖ. ὥστε καὶ ὁ ἐκγαμίζων, καλῶς Troe’ ὁ δὲ μὴ ἐκγαμίζων, 88 


ο Γυνὴ δέδεται νόμῳ ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς" ἐὰν δὲ 89 
κοιμηθῇ ὁ ἀνὴρ αὐτῆς, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον 
ἐν Κυρίῳ. μακαριωτέρα δέ ἐστιν, ἐὰν οὕτω μείνῃ, κατὰ τὴν 40 


10, 14,32. ἐμὴν γνώμην" Ῥδοκῶ δὲ κἀγὼ πνεῦμα Θεοῦ ἔχειν. 


t Gal. vi. 3; 
1 Tim. vi. 4. 
ex. 19; 


4ΠΕΡῚ δὲ τῶν εἰδωλοθύτων, οἴδαμεν, (ὅτι πάντες γνῶσιν 8 


Deut. iv. 39, ἔχομεν: ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ" τεὶ δέ τις δοκεῖ 2 


vi. 4; 4 
Eph. iv. 6; 
1 Tim. ii. 5. 
t xii. 3; 

Mal. ii. 10; 


εἰδέναι τὶ, οὐδέπω οὐδὲν ἔγνωκε καθὼς δεῖ γνῶναι" εἰ δέ τις 5 
ἀγαπᾷ τὸν Θεὸν, οὗτος ἔγνωσται ὑπ᾽ αὐτοῦ) "περὶ τῆς βρώ- 4 
σεως οὖν τῶν εἰδωλοθύτων, οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, 


Joh. xiii 18; καὶ ὅτε οὐδεὶς Θεὸς ἕτερος εἰ μὴ εἷς. καὶ γὰρ εἴπερ εἰσὶ Aeyo- δ 


Act. xvii. 28; 
Rom. xi. 86; MEVOL 
Eph. iv. 5, δ 


θεοὶ, εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ τῆς γῆς" (ὥσπερ εἰσὶ θεοὶ 


Phi αἰ, πολλοὶ, καὶ κύριοι πολλοί") "ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ ς 


ex. 38; 
Rom. xiv. 14, 
23. 


85. εὐπρόσεδρον, or as it is in many MSS, 
εὐπάρεδρον, implies a constant attendance, or 
sitling near. 

Ibid. ἀπερισπάστως. Without forcing you. 
Knatchbull: but Raphel defends the common 
interpretation, without being distracted by worldly 
cares. 

36. Εἰ δέ τις κιτιλ, If any one think that he 
is disgraced on account of his daughter, if she is 
still unmarried, though past the age. Valckenaer, 
who quotes the pseudo-Phalaris, p. 130. πᾶσι 
γὰρ ἀνθρώποις αἴσχιστον δέδοκται παρὰ τοὺς τῆς 
φύσεως: χρόνους θυγάτηρ οἰκουροῦσα. ᾿Ασχημο- 
νεῖν in said with reference to εὔσχημον in 
ver. 35. 

Ibid. καὶ οὕτως ὀφείλει, and there is need of it 
being so, i.e. if his daughter wishes it. 

87. μὴ ἔχων ἀνάγκην, not forced by the wishes 
Of his daughter. 

Thid. τοῦ τηρεῖν. See note at Acts xxvii 1. 

88. κρεῖσσον. Better, on account of the per- 
secutions which are coming on. 

39. νόμῳ is perhaps to be expunged: but if 
retained, it means by law, not to the law. See 
Rom. vii. 2. 

Ibid. μόνον ἂν Κυρίῳ Tertullian understands 
this of marrying a Christian, p. 167, 532, 
Epiphanius says, μὴ ἐν πορνείᾳ μὴ ἐν μοιχείᾳ, 
μὴ ἐν κλεψιγαμίᾳ, ἀλλ᾽ ἐν παρρησίᾳ, ἐν σεμνῷ 
γάμῳ. vol. i. p. 498,499. Theodoret, τούτεστι 
σωφρόνως τε καὶ ἐννόμως, εὐσεβεῖ ἀνδρὶ καὶ 
πιστῷ. iv. p. 310. 


Cuap. VIII. 1. εἰδωλοξύτων. Feasts were 


τὰ πάντα, Kal ἡμεῖς εἰς avrov' καὶ els Κύριος ᾿Ιησοῦς Χριστὸς, 
δι’ οὗ τὰ πάντα, καὶ ἡμεῖς δι’ αὐτοῦ. 


α᾽ΑἋ,λλ᾽ οὐκ ἐν πᾶσιν ἡ Τ 


sometimes held in the temples: and the meat 
offered to idols was sometimes carried home, 
or sold in the shambles. 

Ibid. γνῶσις. Perhaps this word had already 
in part acquired its technical sense, which gave 
a name to the Gnostics. They boasted to have 
the true knowledge of God: and some of them 
made no scruple of eating things offered to idols. 
See Rev. ii. 14. 

2. The reading is probably, δοκεῖ ὄγνωκέναι 
τι, οὕπω ἔγνω καθὼς δεῖ γνῶναι. 

8. This perhaps is an allusion to the Gnostics. 
That man truly knows God, who shews his love 
to God by not giving offence to his brother. 
Οὗτος has been referred to God, and to him that 
lovea God. See xiii. 12 ; Gal. iv. 9; 1 John iv. 7. 

4. ἕτερος is probably an interpolation. 

ὃ. é ob. Compare Rom. xi. 36; Col. i. 16. 
It means, that God the Father is the first cause 
of all things being made: all things proceed 
from Him. 

Ibid. εἰς αὐτόν. With reference to Him. We 
are to turn all our thoughts towards him, and 
to do everything to his honour and glory. The 
same expression is applied in Col. 1. 16. to the 
Son of God. 

Ibid. δ᾽ οὗ. Christis often spoken of as the 

erson by whom the Father made the world, 
Sohn i. 3, Heb. i. 2, but in Rom. xi. 36. δὲ 
αὐτοῦ is applied to God as wel] as ἐξ αὐτοῦ. 
The whole passage not only excepts Jesus 
Christ from created beings, but shews his union 
with God. 


Keg. 8, 9.] 


ΠΡΟΣ KOPINOIOTS A. 


347 


γνῶσις" τινὲς δὲ τῇ συνειδήσει τοῦ εἰδώλου ἕως ἄρτι ὡς εἰδωλό- 
θυτον ἐσθίουσι, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 
8 "Βρῶμα δὲ ἡ ἡμᾶς οὐ παρίστησι τῷ Θεῴ' οὔτε γὰρ ἐὰν > φάγωμεν, " * Rom. xiv. 


9 περισσεύομεν' οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα. 
δὲ μήπως ἡ ἐξουσία. ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθε- 13,20; 
10 νοῦσιν' ἐὰν γάρ τις ἴδῃ σὲ, τὸν ἔχοντα γνῶσιν, ἐν εἰδωλείῳ κα- 


γΒλέπετε! Ξ ΟΝ 


xiv. 


Gal. vy. 13. 


τακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθή- 
11 σεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν ; "καὶ ἀπολεῖται ὁ ἀσθενῶν - Rom. xiv. 


12 ἀδελφὸς ἐπὶ τῇ σῇ γνώσει, δι’ ὃν Χριστὸς ἀπέθανεν. 
δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν 18. 


16, 20. 


"οὕτω a Rom. xiv. 


13 συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε. b διόπερ € > Rom. 
βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν pee 
αἰῶνα, iva μὴ τὸν ἀδελφόν μου σκανδαλίσω. 

9 ‘OTK εἰμὶ ἀπόστολος ; οὐκ εἰμὶ ἐλεύθερος ; οὐχὶ ᾿Ιησοῦν « iv. 15; 
Χριστὸν τὸν Κύριον ἡμῶν ἑώρακα ; ; οὐ τὸ ἔργον μου ὑμεῖς ἐστε Act. ix.3, 17; 


2 ἐν Κυρίῳ; 


εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι ἡ xxii. 14, 


17, 18; 


8 γὰρ σφραγὶς τῆς ἐμῆς ἀποστολῆς ὑμεῖς ἐστε ἐν Κυρίφ' ἡ ἐμὴ xxiii. 11: 


4 ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν αὕτη ἐστί. 


5 ἐξουσίαν φαγεῖν καὶ πιεῖν ; 


2 Cor. xii. 3. 
ἃ Μὴ οὐκ ἔχομεν a ver. 14; 


. ae 1 Thess. ii. 6; 
ὁμὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν 1 re isso: 


γυναῖκα περιάγειν, ὡς καὶ of λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ + + Mate 
6 τοῦ Κυρίου, καὶ ᾿ Κηφᾶς ; ; ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν xi aes 
7 ἐξουσίαν τοῦ μὴ ἐργάξεσθαι ; Τίς στρατεύεται ἰδίοις ὀψωνίοις εὐῤαρ᾿ δι 


f Job.xxi.135; 


ποτέ; Tis φυτεύει ἀμπελῶνα, καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ 1 Pet. v. 3. 
ἐσθίει; ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς 

8 ποίμνης οὐκ ἐσθίει ; μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ; ἢ οὐχὶ ε dicey 

9 καὶ ὁ νόμος ταῦτα λέγει ; Fev yap τῷ Μωσέως νόμῳ γέγραπται, 1 Tim. v.18. 


7. ἕως ἄρτι. Even now, after their conversion. 

8. This verse is probably an observation of 
the Corinthians, who wished to prove, that the 
eating of εἰδωλόθυτα was a thing perfectly indif- 
ferent. See vi. 12, 18. 

Ibid. περισσεύομεν. Neither by eatin any 
particular kind of meat do we stand higher in 
His favour; nor do we lose His favour by not 
eating. 

9. This contains S. Paul’s answer to the fore- 
going remark. 

10. εἰδωλεῖον, the temple of an idol, as Tlo- 
σειδεῖον and Ἡρακλεῖον, the temple of Nep- 
tune and of Hercules. See Alberti ad Glossar. 
p. 126. 

Ibid. οἰκοδομηθήσεται, in a bad sense, as in 
Mal. iii. 15. οἰκοδομοῦνται ποιοῦντες ἄνομα. It 
means, that he will gradually build up to him- 
self the principle of not caring for such things. 

11. It appears from this verse, that a person 
who was once in the number of those for whom 
Christ died, may fall away, and not finally be 
saved. See Rom. xiv. 15, 20. 

CHap. IX. 1. ἑώρακα. See Acts ix. xxii. 
xxvi.; Gal. i. 12; 1 Cor. xv. 8. 

2. σφραγίς. 8. Paul referred to the conver- 
sion of the Corinthians, as a person refers to his 


seal in proof of his own work. See 2 Cor. ii. 2. 
where he calls them his letter of recommendation. 

4. φαγεῖν. It is generally supposed that the 
false teachers had questioned S. Paul’s sae 
ship, because he worked with his own hands, 
and was not maintained by his converts. 

4, 5. Have I not a right to lead about with me 
@ sister, that sister being my wife, as the other 
apostles do? Clement of Alexandria inferred 
from this verse that S. Paul was married, p. 
535: so did Methodius, Sympos. p. 84, 85. (See 
Thes. Crit. Sacr. pt. ii. p. 40, 41.) Tertullian, 
however, thought that S. Peter was the only 
married apostle, and that γυναῖκα meant a fe- 
male attendant, p. 529, 530. Hilary says, that 
all the apostles except S. John and S. Paul were 
reported to be married. S. Peter was certainly 
married: Matt. viii. 14. See Wolfius. 

5. ἀδελφοί. See Matt. xiii. 55. Jude, who 
was one of these ἀδελφοὶ, was married, and left 
descendants. Eus. H. E. iii. 19, 20. 

Ibid. Κηφᾶς. See note at Gal. ii. 9. 

8. μὴ κατὰ ἄνθρωπον perhaps means, do 7 say 
this with reference to any particular case, or, te 
my own case? See ver. 15. and xv. 82; Rem. 
iii. 5. 


848 


“Οὐ φιμώσεις βοῦν ἀλοῶντα.᾽ 


ἘΠΙΣΤΟΛΗ͂ 


[Κεφ. 9. 
Mn τῶν βοῶν μέλει τῷ Θεῷ; 


b 3Tim.ii.6. by δι᾿ ἡμᾶς πάντως λέγει ; ; δ ἡμᾶς γὰρ ἐγράφη, ὅτι ἐπ᾽ ἐλπίδε 10 
einen ὁ ἀροτριῶν ἀροτριᾶν, Kat 6 ἀλοῶν τῆς ἐλπίδος αὐτοῦ 


i Rom. χυ. 37; 
Gal. vi. 6. 


& Act. xx.88; μέν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ 
ἐξουσίας ὑ ὑμῶν μετέχουσιν, οὐ μᾶλλον ἡμεῖς ; ᾿Αλλ᾽ οὐκ ἐχρη- 


4 Cor. xi. 


μετέχειν ἐπ᾽ ἐλπίδι. ἸΕῚ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείρα- 11 


θερίσομεν ; “et ἄλλοι τῆς 12 


Οὐκ οἴδατε ὅτι 18 


9,12; 

eee , σάμεθα τῇ ἐξουσίᾳ ταύτῃ" ἀλλὰ πάντα στέγομεν, ἵνα μὴ ἐγκο- 
1 Nam. 7 ᾿πήν τινα δῶμεν τῷ εὐαγγελίῳ. τοῦ Χριστοῦ. 

mit Be, Οἱ τὰ ἱερὰ ἐργαζόμενοι, ἐ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστη- 


m= Matt.x.105 plp προσεδρεύοντες, τῷ θυσιαστηρίῳ συμμερίζονταε ; "οὕτω 14 


btm 18 cal ὁ Κύριος διέταξε τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν, ἐκ 
niv.13; τοῦ εὐαγγελίου ζῆν. "᾿Εγὼ δὲ οὐδενὶ ἐχρησάμην τούτων. οὐκ 15 
ἀπ 845, δὲ ἔγραψα δὲ ταῦτα, ἵνα οὕτω γένηται ἐν ἐμοί. καλὸν γάρ μοι 
ἔχων; μᾶλλον ἀποθανεῖν, ἢ τὸ καύχημά μον ἵνα τὶς κενώσῃ. οἐὰν γὰρ 16 


2 Thee is εὐαγγελίζωμαι, οὐκ ἔστί μοι καύχημα' ἀνάγκη γάρ μοι ἐπίκει- 


ο Kom. i. 14. 
Φ iv. 1. 


tat’ οὐαὶ δέ μοι ἐστὶν ἐὰν μὴ εὐωγγελίζωμαι. Pel yap ἑκὼν 17 


a ’ \ 3 Ν 3 ’ ’ 
τοῦτο πράσσω, μισθὸν ἔχω" εἰ δὲ ἄκων, οἰκονομίαν πεπίστευ- 
, @ a) ς \ 3 ’ Ww 
μαι. τίς οὖν μοί ἐστιν ὁ μισθὸς, ἵνα εὐωγγελεζόμενος ἀδάπανον 18 
θήσω τὸ εὐαγγέλιον τοῦ Χριστοῦ, εἰς τὸ μὴ καταχρήσασθαι τῇ 


q Matt. 
xviii. 15; 
Rom. xi. 14. 


τ Act. xvi. 3; ἐγενόμην τοῖς ᾿Ιουδαίοις ὡς ᾿Ιουδαῖος, ἵνα 


xxi. 23, ἄς. 
8 vii. 22; 
Gal. ii. 3. 
tx. 33; 
Rom. xi. 14; 
xv. 1. 

- Gal. v. 7; 


ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ ; «᾿ Ελεύθερος γὰρ ὧν ἐκ πάντων, 19 
πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω" "καὶ 20 


ἵνα ᾿Ιουδαίους κερδήσω" 


τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω" 
"τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὧν ἄνομος Θεῷ, ἀλλ᾽ ἔννομος 21 
Χριστῷ, ἵνα κερδήσω ἀνόμους. 
9 Α κά Ἁ ᾽ “a 4 A“ A g 
ἀσθενὴς, iva τοὺς ἀσθενεῖς κερδήσω. τοῖς πᾶσι γέγονα τὰ 


ἐ ἐγενόμην τοῖς ἀσθενέσιν ὡς 22 


Phil. ii. 16; πάντα, ἵνα πάντως τινὰς σώσω. τοῦτο δὲ ποιῶ διὰ τὸ εὐαγ- 28 


iii. 14; 


4 Tim. iv. 7. γέμον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι. “Οὐκ οἴδατε, ὅτι οἱ ἐν 34 


9. Does God care only for oxen ἢ 

10. The reading probably is—xal 5 ἀλοῶν ἐπ᾽ 
ἐλπίδι τοῦ μετέχειν. 

12. ἐξουσίας ὑμῶν, power over you. See Matt. 
x. 1; John xvii. 2. 

Ibid. στέγομεν. It is generally rendered, 
we suffer all things : but στέγειν has always a 
sense of covering or concealing. It probably 
means, we suppress everything, i. e. all the right 
and authority which wehave. See Valckenaer. 

Ibid. ἐγκοπήν. The gospel would be hin- 
dered, if the preachers of it were suspected of 
looking to their own interest. ° 

13. These were, perhaps, proverbial expres- 
sions. See x. 18. At the siege of Jerusalem, 
when the zealots made use of the sacred vessels 
of the temple, they said, ds δεῖ μετὰ ἀδείας κα- 
ταχρήσασθαι τοῖς θείοις ὑπὲρ τοῦ θείον, καὶ τοὺς 
τῷ ναῷ στρατενομένους ἐξ αὐτοῦ τρέφεσθαι. Jo- 
seph. De B. J. p. 362. 

bid. προσεδρεύοντες. 
bably παρεδρεύοντες. 

14. διέταξε. See Matt. x. 10. 


The reading is pro- 


15. καύχημα. The boast of not being a bur- 
den to any one. 

17. οἰκονομίαν, an accountable stewardship, as 
in Luke xvi. 2. 

Ibid. πεπίστευμαι. See Rom. iii 2; Gal. ii. 
7; 1 Thess. ii. 4; 1 Tim.i 11; Tit. i 3. 

18. τίς μισθός. What reward then have I for 
thus preaching the gospel without putting my con- 
verts to expense? He answers the question in 
ver. 19, &c.; his reward was the accession of 
converts. 

Ibid. καταχρήσασθαι. See vii. 31. 

20. ὑπὸ νόμον. After this is probably to be 
inserted μὴ ὧν αὐτὸς ὑπὸ νόμον. 

21. Θεῶ.---ΧΚριστῷ. Probably Θεοῦ--- Χριστοῦ, 
and ἵνα κερδανῶ τοὺς ἀνόμους. 

22. ἀσθενής. A person who feels scruples 
about meats, &c. See vili. 7, 10. 

28. τοῦτο. The reading is probably πάντα. 

24. Perhaps the Isthmian games were at 
hand. They were celebrated alternately in 
April and July; and it may be proved that 
they took place in this year, A.D. 52. 


Κεφ. 9, 10.) 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


349 


σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ 
a a 9 ’ 
25 βραβεῖον ; οὕτω τρέχετε, ἵνα καταλάβητε' “πᾶς δὲ ὁ ἀγωνιζό- « Eph.vi.19; 


1 Tim. vi. 13; 


n @ 4 ‘ , 
μενος, πάντα éyxpateveras’ ἐκεῖνοι μὲν οὖν iva φθαρτὸν στέφα- 3 Tim. ii. 4; 


iv. 7, 8; 


26 voy λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. ἐγὼ τοίνυν οὕτω τρέχω, ὡς peas 
27 οὐκ ἀδήλως" οὕτω πυκτεύω, ὡς οὐκ ἀέρα δέρων' "αλλ ὑπω- Jee. i. 12: 


a / ΝΜ, , poe 
πιάζω μου τὸ σῶμα καὶ δουλωγωγῶ, μήπως ἄλλοις κηρύξας, iii. 11. 


x N 40 ἢ ’ 
αὐτὸς ἀδόκιμος γένωμαι. 


10 


.« i. 10, 


y Rom. vi. 
18, 193 


ΣΟΥ͂ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτε οἱ πατέρες ἡμῶν vi. 18; 
πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θ 


Col. iii. 8. 


σὩς - Exod. 
xiii. 21; 


2 διῆλθον, καὶ πάντες εἰς τὸν Μωσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ τιν, 43: 
“a a \ . 
8 καὶ ἐν τῇ θαλάσσῃ, "καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν Dert. i. 85. 


4 ἔφαγον, Kal πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον" 


- Pual. Ixxviil. 
ἔπινον 13, 145 
e cv. 39. 


yap ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὃ, 5... xvi. 


14, &c.; Peal. ev. 40. 


25. πάντα ἐγκρατεύεται. Horace speaks of 
his abstaining venere et vino. A. P. 414. Epi- 
ctetus writes, δεῖ σ᾽ ebraxreiy, ἀναγκοφαγεῖν, ar- 
έχεσθαι πεμμάτων, γυμνάξεσθαι πρὸς ἀνάγκην, ἐν 
ὥρᾳ τεταγμένῃ, ἐν καύματι, ἐν ψύχει, μὴ ψυχρὸν 
πίνειν, μὴ οἶνον, ὧς ἔτυχεν᾽ ἁπλῶς, ὡς ἱατρῷ παρα- 
δεδωκέναι σεαντὸν τῷ ἐπιστάτῃ, εἶτα εἰς τὸν ἀγῶ- 
να παρέρχεσθαι, c. 26. See Spanheim. in Cal- 
lim. Hymn. in Dian. 160. Faber, Agonist. iii. 1. 

Ibid. Ei τὰ μηδὲν ὠφελοῦντα τὸν ἀνθρωπινὸν 
βιὸν, τέρψιν δὲ μόνην καὶ ἡδονὴν παρέχοντα θεα- 
ταῖς, ἐκπόνουσιν οὕτω τινες, ὡς ἐπαινεῖσθαί τε 
καὶ θαυμάξεσθαι, καὶ γέρα καὶ τιμὰς καὶ στεφά- 
vous μετὰ κηρυγμάτων λαμβάνειν, τί χρὴ πράττειν 
τὸν τῆς ἀνωτάτω καὶ μεγίστης τέχνης ἐπιστη- 
μόνα; Philo Judzus, vol. ii. p. 552. “ Athlete 
quantum plagarum ore, quantum toto corpore 
excipiunt? Ferunt tamen omne tormentum 
glorie cupiditate: nec tantum quia pugnant, 
ista patiuntur, sed ut pugnent. Exercitatio ipsa 
tormentum est. Nos quoque evincamus omnia, 
quorum premium non corona, nec palma est, 

‘nec tubicen predicationi nominis nostri silen- 
tium faciens; sed virtus et firmitas animi et 
pax in ceterum parts, si semel in aliquo cer- 
tamine debellata fortuna est.'’ Seneca, Ep. 78. 

Ibid. φθαρτόν. At the Isthmian games the 
crown was made of pine leaves. 

26. οὐκ ἀδήλως. Not with an uncertain object, 
as persons who run merely for practice. See 
Gal. ii. 2, Morus. Not unobserved, as all are 
except the winner. Grotius, Heinsius, Hom- 
bergius. With no doubt or uncertainty as to the 
event. Beza, Elsner, Wolfius, who quote Lu- 
cian, where Anacharsis says with reference to 
the games, εἶτ᾽, ὦ Σόλων, ἐπὶ τῷ ἀδήλῳ καὶ ἀμφι- 
βόλῳ τῆς νίκης τοσοῦτοι πονοῦσι; Gymnas. Ὁ. 398. 

Ibid. ἀέρα δέρων. So Virgil, dn. v. 376. 

... . ‘Alternaque jactat 
Brachia protendens, et verberat ictibus auras.” 
. Lucian also writes, ἥν τινα καὶ τῶν ἀθλητῶν ἴδῃ 
ἀσκούμενον πρὸ τοῦ ἀγῶνος, λακτίζοντα εἰς τὸν 
ἀέρα, ἣ πὺξ κενὴν πληγήν τινα καταφέροντα 
κι τ A. Hermot. p. 562. S. Paul’s adversary 
was not an imaginary one, but the lusts and 


b Exod. xvii. 6; Num. xx. 11; xxi. 16; Pwal. Ixxviii. 15. 


passions of the body. 

27. ὑπωπιάζω. Some would read ὑποπιέξω, 
but without reason. Ὑπωπιάζειν alludes to the 
blows given in boxing, which make the face 
bloody. Lucian speaks of persons, μάτην το- 
σαῦτα πάσχοντες, καὶ ταλαιτωρούμενοι, καὶ al- 
ψύνοντες τὰ κάλλη καὶ τὰ μεγέθη τῇ ψάμμῳ καὶ 
τοῖς ὑπωτίοις. Gymnas. p. 392. 

Ibid. κηρύξας. This is perhaps a change of 
metaphor, though still taken from the games. 
S. Paul compares himself to the herald, who an- 
nounced the beginning of the games, and pro- 
claimed the candidates. 

Ibid. ἀδόκιμος. The metaphor is still kept 
up of a person being rejected as unfit for the 
games. Philo Judeus uses the same, ἐκκεκρι- 
μένου γάρ ἐστιν ὥσπερ ἐξ ἀγῶνος ἱεροῦ καὶ ἀπο- 
δεδοκιμασμένου. vol. i. p. 162. See δόκιμος in 
James i. 12. 

Cuap. X. 1. This may be connected either 
immediately with ἀδόκιμος, or with the subject 
of εἰδωλόθυτα mentioned in c. viii. S. Paul tells 
the Corinthians, that they must not think every 
thing lawful for them on account of their being 
called by God as his chosen people: for the 
Jews were God's chosen people, and punished 
for disobedience. The reading is probably οὐ 


θέλω γάρ. 

Ibid. νεφέλην. S. Paul looks upon all the 
circumstances of the Exodus as types of Christ. 
The same is said of the cloud by Isaiah, iv. 5. 

2. ¢Bawricayro. The reading is probably 
ἐβαπτίσθησαν. S. Paul makes the water of the 
cloud and of the Red sea a type of baptism. 
There may, perhaps, be an allusion to Exod. 
xiv. 31, and the people feared the Lord, and be- 
lieved the Lord, and his servant Moses. , 

8. βρῶμα πνευματικόν. The manna; the 
spiritual intention of which is mentioned in 
Deut. viii. 3, and John vi. 49, &c. 

4. wéua. The manna and the water are 
made by S. Paul types of the body and blood 
of Christ. 

Ibid. dxoAcvOotons. Some Jewish writers 
have said that the rock literally followed the 


awh 


e Num. xiv. 
23, 37; 
xxvi. 64, 65. 
d Num, xi. 
4, 33; 

Psal. 

Ixxviii. 80; 
evi. 14. 

e Exod. 
xxxii. 6. 

f Num. 

χχυ. 1,9; 
Paal. evi. 28. 
ε Kxod. 
xvii. 2, 7; 
Num. xxi. 6; 
Pual. lxxviii. 
18, 56; 

xev. 9; 


Psa). cvi. 25. 
fix. 10; 
Rom. xv. 4. 
k Rom.xi.20. 
1i. 8,9; 
1Theen.v.24; 
2 Pet. ii. 9. 
w ὃ Cor. 

vi. 17; 

1 Joh. v. 21. 
n Matt. xxvi. 
26. 


© sii. 27; 
Rom. xii. 5. 
P Lev. iii 3; 
vii. 15. 

q viii. 4. 

© Lev. xvii. 7; 
Deut. 

xxxii. 175 


Paal. cvi. 37; 


350 EMNIZTOAH [Keg. 10. 


Χριστός. “ἀλλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός" δ 
κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ. “Ταῦτα δὲ τύποι ἡμῶν 6 
ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς 
κἀκεῖνοι ἐπεθύμησαν. "μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες 7 
αὐτῶν᾽ ὡς γέγραπται, “᾿Εκάθισεν 6 λαὸς φαγεῖν καὶ πιεῖν, καὶ 
ἀνέστησαν παίζειν" [Μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν 8 
9 , Μ) 3 “΄4΄τ'΄ᾷἸ7χᾳ᾽Λ7Ἵαξ ? > Ca) ld 
ἐπόρνευσαν, Kal ἔπεσον ἐν μιᾷ ἡμέρᾳ εἰκοσιτρεῖς χιλιάδες. ὃ μηδὲ 9 
ἐκπειράζωμεν τὸν Χριστὸν, καθὼς καί τινες αὐτῶν ἐπείρασαν, 
καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο. ἢ μηδὲ γογγύζετε, καθὼς καί 16 
τίνες αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 
'Ἰταῦτα δὲ πᾶντα τύποι συνέβαινον ἐκείνοις" ἐγράφη δὲ πρὸς 11 
νουθεσίαν ἡμῶν, εἰς ods τὰ τέλη τῶν αἰώνων κατήντησεν. κὥστε 15 
ς [οὶ ς “ ’ὔ ᾿Ὶ 1 N ec A 3 

ὁ δοκῶν ἑστᾶναι, βλεπέτω μὴ πέσῃ. ἱ Πειρασμὸς ὑμᾶς οὐκ 15 
εἴληφεν εἰ μὴ ἀνθρώπινος" πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς 


᾿πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ 


καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. ™ Διόπερ, ἀγα- 14 
πητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρείας. ὡς φρονίμοις 1ὲ 
λέγω, κρίνατε ὑμεῖς ὅ φημι. "τὸ ποτήριον τῆς εὐλογίας ὃ εὐλο- 16 
γοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστι; τὸν 
ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ 
ἐστιν ; “ὅτι εἷς ἄρτος, ἕν σῶμα οἱ πολλοί ἐσμεν" οἱ γὰρ πάντες 11 
ἐκ τοῦ ἑνὸς ἄρτον μετέχομεν. Ῥβλέπετε τὸν ᾿Ισραὴλ κατὰ 18 
σάρκα' οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου 
εἰσί; «τί οὖν φημι; ὅτι εἴδωλον τί ἐστιν ; ἣ ὅτι εἰδωλόθυτον 19 
τί ἐστιν ; τἀλλ᾽ ὅτι ἃ θύει τὰ ἔθνη, δαιμονίοις θύει, καὶ οὐ Θεῷ" 20 
οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. "οὐ δύνασθε 21 
ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων" οὐ δύνασθε 


Αρος. ix. 20. 8 Deut. xxxii. 88; 2 Cor. vi. 15. 


Israelites. See Wolfius. S. Paul uses the word 
with reference to the antitype, Christ, who fol- 
lowed the Israelites. All the Fathers supposed 
the Angel, mentioned in Exod. xxiii. 20; Numb. 
xx. 16, to be the second person of the Trinity. 

5. κατεστρώθησαν. In Numb. xiv. 16. we 
read κατέστρωσεν αὐτοὺς ἐν τῇ ἐρήμῳ. 

7. παίζειν, to dance, as in Homer, Od. θ΄. 251; 
Aristoph. Ran. 445 ; Herodotus ix.11. So also 
ludere in Virgil, Eclog. vi. 21. 

8. elxooirpets. In Numb. xxv. 9. we read 
twenty-four thousand, and so says Josephus. 
Perhaps twenty-three thousand died by the 
plague, one thousand by the sword. Krebsius, 

yle. Alberti thinks that a stress is laid upon 
twenty-three thousand dying in one day. 

9. Χριστόν. See note at ver. 4, and Fell’s 
commentary. 

Ibid. ἐπείρασαν. They tempted God ten 
times. Numb. xiv. 22. It means that they 
tried the patience of God. 

11. τύποι. The reading is probably τυπικῶς. 

Ibid. αἰώνων. See note at Tit. i, 2. The time 


of the Christian dispensation was the last 
those periods, into which the world may be sa 
to have been divided. See note at Heb. i 1. 

12. ἑστᾶναι. I have followed Valckena 
who forms this word thus, ἑστακέναι, ἑσταέν. 
ἑστᾶναι. 

18. Πειρασμός. This was perhaps the temp! 
tion, which the Christians had in times of pe 
secution, to eat εἰδωλόθντα. 

16. 8. Paul argues thus: When we parta 
of the bread and wine, we are in communi 
with Christ: and so a person who partakes 0 
sacrifice offered to an idol, is in communi 
with the idol; and though the idol is really r 
thing, yet the person, who believes it to be 
god, is in his own conscience guilty. 

18. Ἰσραὴλ κατὰ σάρκα. See Rom. ix. 
Gal. vi. 16. 

20. We must supply the negative od, as 
Arrian, ph γὰρ τὸ ἦθος ἐξζήλωκα αὐτοῦ ; & 
τὴν παιδίαν σώξων ἔρχομαι πρὸς αὑτόν. iv, 
See Raphel. 


Κεφ. 10, .11.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


80] 


22 τραπέζης Κυρίου μετέχειν καὶ τραπέζης δαιμονίων. 'h παραζη- "' Deut. 


xzxii. 21, 


28 λοῦμεν τὸν Κύριον ; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν ; “Idvra «yi. 33. 
μοι ἔξεστιν, GAN οὐ πάντα συμφέρει' πάντα μοι ἔξεστιν, ἀλλ᾽ 

24 οὐ πάντα οἰκοδομεῖ. “μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ * xii. δ; 

25 ἑτέρου ὅκαστος. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε, μηδὲν ῬΒὺ. ἡ. 4. 

26 ἀνακρίνοντες διὰ τὴν συνείδησιν" τοῦ γὰρ Κυρίου ἡ γῆ καὶ τὸ alle 


xod. xix. 5; 


27 πλήρωμα αὐτῆς. "εἰ δέ τις καλεῖ ὑμᾶς τῶν ἀπίστων, καὶ θέλετε Posi. xxiv. 1; 


πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε, μηδὲν avaxpl- 
48 νοντες διὰ τὴν συνείδησιν. "ἐὰν δέ τις ὑμῖν εἴπη, 
θυτόν ἐστι, μὴ ἐσθίετε, δι’ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνεί- 


1. 12. 
τ Vili. 7. 


Τοῦτο εἰδωλό- * ver. 26; 
viii. 10, 11. 


29 Snow" τοῦ yap Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. συνείδησιν 
δὲ λέγω, οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου. ἵνα τί γὰρ 
80 ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως ; “ei δὲ ὀγὼ > Rom.xiv.6; 


χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ ; 


1 Tim. iv. 4. 


81 “Εἴτε οὖν ἐσθίετε, εἴτε πίνετε, εἴτε τὶ ποιεῖτε, πάντα eis δόξαν « Col. ili. 17. 
82 Θεοῦ ποιεῖτε. ὁἀπρόσκοποι γίνεσθε καὶ ᾿Ιουδαίοις καὶ “Ελλησι « Rom. xiv. 
\oa? a A. e \ > AN , a 3 18. 
88 καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ καθὼς κὠγὼ πάντα πᾶσιν ἀρέσκω, «ix. 19,32; 
μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα Rom. xv. 2 


1] σωθῶσι. ἵμιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. 


tiv. 16; 


2 ἜΠΑΙΝΩ δὲ ὑμᾶς, ἀδελφοὶ, ὅτι πάντα μου μέμνησθε, καὶ pri ti 17; 


1 Thess. i. 6; 


8 καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε. ξ θέλω δὲ ὑμᾶς 1 These} 
εἰδέναι, ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι κεφαλὴ δὲ « iti. 23; 

4 γυναικὸς, ὁ ἀνήρ' κεφαλὴ δὲ Χριστοῦ, 6 Θεός. πᾶς ἀνὴρ προσευ- eg πὰ 48. 
χόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κε- FPA TT 

δ φαλὴν αὐτοῦ. πᾶσα δὲ γυνὴ προσευχομένη ἣ προφητεύουσα ἀκα- 9. 


28. μοι is probably an interpolation. 

24, ἕκαστος is probably an interpolation. 

26. τοῦ Kuplov. Every thing in the earth was 
created by God, and therefore may be eaten. 

28. τοῦ Kuplov κι τ. A. These words are 
probably an interpolation from ver. 26. or else 
they mean, there are many other things in the 
compass of the world which you may eat. 

29. ἵνα τί. I do not tell you that you ought 
to feel this scruple in your own conscience; 
nor do I feel it in mine; for why is my liberty 
settled or decided by another man's conscience? I 
still have the liberty, though perhaps I do not 
choose to exercise it, on account of another 
man’s scruples: dut, independently of this, if J 
eat of the meat and give God thanks, there is no 
just reason why I should be censured. Χαρίτι 
may mean, by the favour of God, or with thanks, 
as in xv. 57; Rom. vi. 17; 2 Cor. it. 14; viii 
16 &c. 

Cuap. XI. 8. The Corinthians had perhaps 
asked whether women, if they were inspired to 
speak in their assemblies, should have their 
heads covcred or no. S. Paul treats the ques- 
tion as one which concerns the subjection of 
wives to their husbands. AJ) married women 
wore veils in public: and S. Paul says, that, if 
they departed from this custom, they acted as if 


they were not subject to their husbands; and 
this might have brought scandal upon the 
Christians. See xiv. 84; 1 Tim. ii. 12. 

Ibid. κεφαλή. The order of the sentence is 
inverted: it ought to be, κεφαλὴ γυναικὸς 6 
ἀνήρ᾽ κεφαλὴ τοῦ ἀνδρὸς ὁ Χριστός" κεφαλὴ τοῦ 

ov 6 Θεός. The first is proved by Gen. iii. 
16; 1 Pet. iii. 1, and would have been sufficient 
for the argument: but S. Paul adds the ana- 
logy of order and subordination in the church. 
Thus the husband and the wife are one, Gen. ii. 
24; but the husband is the head. The church, 
i.e. all Christians, are spiritually one with 
Christ; but Christ is the head, Eph. i. 22; v. 
23; Col. i. 18. Christ is one with the Father, 
John x. 80; but the Father is the head. Now 
if the wife does not observe her subjection to 
her husband, she acts contrary to the whole 
scheme and spirit of Christianity. 

4. προφητεύων. This alludes to a man being 
extraordinarily inspired to interpret scripture. 
See Index. 

Ibid. κατὰ κεφαλῆς ἔχων. Theophylact ob- 
serves, that this might imply a covering, or Jong 
hair. We find κατὰ κεφαλῇς ἔχειν ἱμάτιον. 
Plutarch, “ρορέλ. p. 200 E. See Esther vi. 12. 

Ibid. τὴν κεφαλήν. Confusion has arisen 
between κεφαλὴ in its natural sense, and its 


b Num. v.18; 


Dent. xzii. 5. 


11 Tim. vi. 4. 


352 ENISTOAH [Κεφ. 1]. 


τακαλύπτῳ τῇ κεφαλῇ, καταισχύνει τὴν κεφαλὴν ἑαυτῆς" ὃν 
γάρ ἐστι καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. “et γὰρ οὐ κατακαλύπ- ἐ 
τεται γυνὴ, καὶ κειράσθω' εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι 
ἡ ξυρᾶσθαι, κατακαλυπτέσθω. ἰἀνὴρ μὲν γὰρ οὐκ ὀφεΐλει κατα- 1 
καλύπτεσθαι τὴν κεφαλὴν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. γυνὴ 


δὲ δόξα ἀνδρός ἐστιν" “od γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς, ἀλλὰ γυνὴ 8 


ἐξ ἀνδρός" καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ 9 
διὰ τὸν ἄνδρα" διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς 1 
κεφαλῆς διὰ τοὺς ἀγγέλους. πλὴν οὔτε ἀνὴρ χωρὶς γυναικὸς, οὔτε 1 
γυνὴ χωρὶς ἀνδρὸς, ἐν Κυρίῳ' ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρὸς, 1 
οὕτω καὶ 6 ἀνὴρ διὰ τῆς γυναικὸς, τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. ἐν 1 
ὑμῖν αὐτοῖς κρίνατε' πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ 

Θεῷ προσεύχεσθαι ; ἢ οὐδὲ αὐτὴ ἡ φύσις διδάσκει ὑμᾶς, ὅτι 1 
ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστι γυνὴ δὲ ἐὰν κομᾷ, δόξα 1 
αὐτῇ ἐστιν ; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ" ᾿εἰ δέ 1 


τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, 


οὐδὲ αἱ ἐκκλησιαι τοῦ Θεοῦ. 


“ \ , 3 2 le) 8 a 
Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ, ὅτι οὐκ εἰς τὸ κρεῖττον, } 


m i.10,11,12. 


ἀλλ’ εἰς TO ἧττον συνέρχεσθε. “᾿“ πρῶτον μὲν γὰρ συνερχομέ- 1 


6 A é a 3 [4 3 ’ U 4 a e 4 
νων ὑμῶν ἐν τῇ ἐκκλησίᾳ, ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, 


a Matt. 
aviii. 7; 
Act. xx. 30; 
1 Joh. ii. 19. 


καὶ μέρος τι πιστεύω" "Sei yap καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα 1 
οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. συνερχομένων οὖν ὑμῶν 2 
ἐπὶ τὸ αὐτὸ, οὐκ ἔστι κυριακὸν δεῖπνον φωγεῖν' ὅκαστος γὰρ τὸ 2 


ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς 


figurative sense in ver. 8, Theophylact ob- 
serves, that τὴν κεφαλὴν αὐτοῦ may mean 
Christ, who is the head of the man; and 80 
Valckenaer understands it: but I would rather 
take it literally, he disgraces his head, because 
he acts as a woman. 

5. It might seem as if S. Paul here counte- 
nanced or allowed women to teach in public, 
contrary to what he says in xiv. 834; 1 Tim. 1]. 
12, but he is here speaking of occasional or ex- 
traordinary inspiration. 

δ. ἐξυρημένῃ. The Grecian women shaved 
their heads Ἣν mourning. Plutarch, Quast. 
Rom. p. 267. For the disgrace of it see Aristoph. 
Thesmoph. 838; Apuleius, Met. ii. p. 44 In 
Germany it was a punishment for adulteresses. 
Tacitus, Germ. 19. 

7. γυνὴ δὲ δόξα, i.e. εἴκων καὶ δόξα. 

10. ἐξουσίαν. The sign of her being in sub- 
jection to, or in the power of, her husband. It 
means a veil or covering for the head. 

Ibid. ἀγγέλους. I should understand this 
literally, as did Tertullian, Origen, &c. The 
angels appear to attend upon believers, and 
may be supposed to be present at their assem- 
blies. See Heb. i. 14; 1 Tim. v. 21. 

12. ὥσπερ «.7.A. As the first woman was 
taken out of man, so every man has since been 
born of a woman. 


14. φύσις. “ Non videntur tibi contra natur 
vivere, qui commutant cum foeminis vestem 
Seneca, Ep. 122.§ 7. So Phocyl. 201 :— 

“Apocow οὐκ dréoue κομὴ, χλιδαὶ δὲ γυναιξ 
Φύσις means here custom, or the nature of thi: 
established by custom. Valckenser interp: 
κομᾶν, ornare comam nruliebri cults. 

Ibid. ἀτιμία, a thing held in no hone 
thought lightly of. Salmasius. 

16. Diy ai If any one choose to disp 
what I have said, I can only add, that the cus 
does not exist in the churches. 

17. The reading is probably παραγγέλλω. 
ἐπαινῶν. He had praised them in ver. 2. 

18. τῇ ἐκκλησίᾳ. This is understood to mi 
the church, i, 6. the building, by Fuller, Seld 
Mede. But the word had hardly acquired t 
sense so early, though it seems to be applied 
an assembly of the Christians in a particu 
place. See ver. 22. The article τῇ is perh 
to be expunged. 

19. αἱρέσει. This word, as well as σχίσμ 
in ver. 18, are not to be taken in the sense wh 
they acquired afterwards: but they mean ἢ 
divisions, or parties, not upon matters of fait 

Ibid. ἵνα. See note at Matt. i. 22. 

21. προλαμβάνει, takes his own supper be 
the Lord's Supper. Macknight. 


Κεφ. 11, 12.] 


ΠΡΟΣ KOPIN@IOTS A. 


353 


22 δὲ μεθύει. ομὴ yap οἰκίας οὐκ ἔχετε eis τὸ ἐσθίειν καὶ πίνειν ; © Jao, iL 6. 
ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε 
τοὺς μὴ ἔχοντας ; ; τί ὑμῖν εἴπω; ἐπαινέσω ὑμᾶς ἐν τούτῳ; 


28 οὐκ ἐπαινῶ. 


P ᾿Εγὼ “γὰρ παρέλαβον ἀπὸ τοῦ Kupiov ὃ καὶ νκν.8; 


Matt, xxvi. 


παρέδωκα ὑμῖν, ὅτι ὁ Κύριος ᾿Ιησοῦς, ἐν τῇ νυκτὶ ἡ παρεδί- 56. Mar. 


4 xiv. 22; 


84 Soto, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας ἔκλασε, καὶ εἶπε, “Ad- Tr Tai ag 
4 at > ‘ Ν a + ¢ ¢ A 
Bere, φάγετε, τοῦτό μου ἐστὶ τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώ- 


25 μενον᾽ τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν." 


‘QRoavras καὶ 


Ν ’ BS ‘ 5 “ εε τ' le) N , 
τὸ ποτήριον, μετὰ TO δειπνῆσαι, λέγων, “ Τοῦτο τὸ ποτήριον 
ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι: τοῦτο ποιεῖτε ὁσάκις 


26 ἂν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν» ? 
τὸν ἄρτον τοῦτον, Kal τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον 
2] τοῦ Κυρίου καταγγέλλετε, ἄχρις οὗ ἂν ἔλθῃ. 
ἐσθίῃ τὸν ἄρτον τοῦτον ἣ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀν- 


«ὁσάκις yap ἂν ἐσθίητε « a Job. xiv. δὲ 


""Nare ὃς ἂν τκ. 21; 


Num. ix, 18. 


28 αξίως, ἔνοχος ἔσται τοῦ σώματος Kal αἵματος τοῦ Κυρίου. "δο- © Gal, vi. 453 


κιμαζέτω δὲ ἄνθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθι- 


Cor. xiii. δ. 


29 érw, καὶ ἐκ τοῦ ποτηρίου πινέτω: ὁ yap ἐσθίων καὶ πίνων 
ἀναξίως, κρίμα ἑαντῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ σῶμα 

80 τοῦ Κυρίου. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι, 

81 καὶ κοιμῶνται ἱκανοί. "εἰ γὰρ € ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρι- : Peal. 

82 νόμεθα' "κρινόμενοι δὲ, ὑπὸ τοῦ Κυρίου παιδευόμεθα, ἵνα μὴ Pr Prov. a: 


88 σὺν τῷ κόσμῳ κατακριθῶμεν. 


Ὥστε, ἀδελφοί μου, συνερχύ- ἃ 
84 μένοι εἰς τὸ φαγεῖν, ἀλλήλους ἐκδέχεσθε" εἰ δέ τις πεινᾷ, ἐν 10. 


- τς xii. δ. 


οἴκῳ ἐσθιέτω' ἵνα μὴ εἰς κρίμα συνέρχησθε. τὰ δὲ λοιπὰ, ὡς ἂν 


ἔλθω, διατάξομαι. 


12 ΠΕΡῚ δὲ τῶν πνευματικῶν, ἀδελφοὶ, οὐ θέλω i ὑμᾶς ἀγνοεῖν. gon. τι 
2*oldate ὅτι ἔθνη ἧτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα, ὡς ἂν ἤγεσθε, 1.3: 
8 ἀπαγόμενοι" διὸ γνωρίζω ὑμῖν, ὅτι οὐδεὶς ἐν πνεύματι Θεοῦ i- 9. 
λαλῶν λέγει, ᾿Ανάθεμα ᾿Ιησοῦν᾽ καὶ οὐδεὶς δύναται εἰπεῖν, Ku- Jagr 


21. μεθύει. This does not necessarily mean, 
ts drunken, but drinks plentifully. See Psalm 
xxxv. 8; John ik 10, 

23. παρέλαβον. See note at ix. 1. 

24. The words, λάβετε, φάγετε, and κλώ- 
μενον, are perhaps an interpolation. It will be 
observed, that S. Paul resembles S. Luke in 
this account more closely than the other evan- 
gelists, as might be expected. 

27. rovroy is probably an interpolation. 

Ibid. 4 πίνῃ. Our version has, “and drink,’’ 
which the Romanists have noticed, and contend 
that the disjunctive 4 proves that the bread may 
be given without thecup. But there is no force 
in the argument. Clement of Alexandria quotes 
it καὶ πίνῃ, p. 318. The Syriac version has 
‘Sand anak: " and so have some old MSS. apd 
editions of the Vulgate. See ver. 26. 

Ibid. ἀναξίως, in an unworthy manner, not 
observing the reverence and decency which such 
an institution deserves. 

Ibid. ἔνοχος with a genitive implies being 


bound, or held by something. Although he par- 
takes ‘irreverently, yet, since the bread and wine 
represent the body and blood of Christ, he can- 
not get free from the body and blood of Christ, 
he will be bound by all the consequences of 
receiving them irreverently. See ver. 29. 

34, ὡς ἃν ἔλθω. When I come. See Phil. ii. 
28. 

ΟΗΑΡ. XII. 1. πνευματικῶν. Grotius and 
Lock understand spiritual persons: but most 
interpreters, spiritual gifts, The Corinthians 
had disputed concerning the relative excellence 
of these gifts. 

8. The true reading seems to be ἀνάθεμα 
᾿Ιησοῦς, and Κύριος ᾿Ιησοῦς. 8. Paul means to 
say, no person can pronounce these two words, 
ὅς. Itis probable, also, that the words ἀνά- 
θεμα ᾿Ιησοῦς were those, which the Christians 
were required to pronounce by their persecutors, 
Pliny speaks of their being required maledicere 
Christo. Epist.x. 97. The whole of this pas- 
sage should be compared with 1 John iv. 1—S. 


Α ἃ 


9501 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 12. 


s Rom. xii.6; ριον ᾿Ιησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ. "διαιρέσεις δὲ χαρι- 4 


Eph. iv. 4; ᾿ 2. \ δὲ 9_\ en ee ὃ , 5 a 
Heb. ii.4; σμάτων εἰσὶ, TO δὲ αὐτὸ πνεῦμα: ϑδκαὶ διαιρέσεις διακονιῶν ὃ 
1 Pet. iv. 10. Eloy, καὶ ὁ αὐτὸς Κύριος" "καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, 6 
eRphiv.ll. Ὁ τς ρ ap p 


b Eph. i. 28. ὁ δὲ αὐτός ἐστι Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 
‘Exdot δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμ- 7 
φέρον. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, 8 
ἄλλῳ δὲ λόγος γνώσεως, κατὰ τὸ αὐτὸ πνεῦμα" ἑτέρῳ δὲ πίστις, 9 
ἐν τῷ αὐτῷ πνεύματι. ἄλλῳ δὲ χαρίσματα ἰαμάτων, ἐν τῷ 
ὁ Act. 04; αὐτῷ πνεύματι “ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προ- 10 


Ἐ-" φητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ δὲ γένη γλωσ- 
ἃν. 1; σῶν, ἄλλῳ δὲ ἑρμηνεία yrwocav’ “πάντα δὲ ταῦτα ἐνεργεῖ τὸ 11 
Joh. iii. 8; 


Rom. xii.36; ὃν καὶ TO αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 


Eph. iv. 7; 
Heb. ii. 4. 


«Καθάπερ yap τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ, πάντα 12 


ὁ Rom xii. δὲ τὰ μέλη τοῦ σώματος τοῦ ἑνὸς, πολλὰ ὄντα, ἕν ἐστι σῶμα, 


4,5: Ψ Ve , ΒΨ. é ey , e a ΄ 3 
Eph iv. 4, οὕτω καὶ ὁ Χριστός. 'ἱκαὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς 18 
οὐ εἰ ὃν σῶμα ἐβαπτίσθημεν, εἴτε ᾿Ιουδαῖοι etre” EXXnves, εἴτε δοῦλοι 

m. vi. 3; 


Μ > 


, A 4 3 [οὶ 9 ld 
Eph. ii. 14, εἴτε ἐλεύθεροι: καὶ πάντες εἰς Ev πνεῦμα ἐποτίσθημεν. 


15, 16; 
Gal. iii. 28; 
Col. iii. 11. 


ἔστιν ἐκ TOU σώματος. 


Καὶ 14 


γὰρ τὸ σῶμα οὐκ ἔστιν ἐν μέλος, ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ ποὺς, 15 
Ὅτι οὐκ εἰμὶ χεὶρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ Tapa τοῦτο οὐκ 
Καὶ ἐὰν εἴπῃ τὸ obs, “Ore οὐκ εἰμὶ ὀφ- 16 


θαλμὸς, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ 


7. φανέρωσις. 


τοῦ σώματος" εἰ ὅλον τὸ σῶμα ὀφθαλμὸς, ποῦ ἡ ἀκοή ; εἰ ὅλον 17 
ἀκοὴ, ποῦ ἡ ὄσφρησις ; νυνὶ δὲ ὁ Θεὸς ἔθετο τὰ μέλη, ἕν ἕκασ- 18 
τον αὐτῶν ἐν τῷ σώματι, καθὼς ἠθέλησεν. εἰ δὲ ἦν τὰ πάντα 19 
ὃν μέλος, ποῦ τὸ σῶμα ; νῦν δὲ πολλὰ μὲν μέλη, ἐν δὲ σῶμα. 20 
οὐ δύναται δὲ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω" 21 
ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶ, Χρείαν ὑμῶν οὐκ ἔχω. ᾿Αλλὰ 22 
πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα 

ὑπάρχειν, ἀναγκαῖά ἐστι' καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ 23 
σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν' καὶ τὰ 

ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει" τὰ δὲ εὐσχή- 24 


The means οὗ shewing openly Ibid. épunvela. The gift of tongues was 


that the Spirit dwelleth in him. 

8. coplas—yvdoews. If the order observed 
in this verse corresponds with that in ver. 28. 
σοφία applied to the Apostles, and meant a full 
and perfect knowledge of all the doctrines of the 
gospel : γνῶσις applied to the prophets, i. 6. the 
expounders of scripture, and meant an under- 
standing of the Old Testament. 

9. wloris. This gift and the two next are 
perhaps connected together, and πίστις means 
that strong conviction, which enabled the first 
converts to work miracles: see xiii. 2; Acts vi. δ. 

10. προφητεία perhaps ineans in this place 
literally prophecy, the foretelling future events. 
_ Ibid. διακρίσεις πνευμάτων. The power of dis- 
tinguishing between true and false oracles; 
(Grotius;) or between true and false Christians. 
(Hammond.) See 1 John iv. 1, 2, 3. 


given on account of persons of different coun- 
tries: but if a man understood an apostle 
speaking a different language from his own, it 
was by a special gift of the Spirit. 

11. ἰδίᾳ. Some read ἴδια, his own. 

12. τοῦ ἑνός. These words are probably an 
interpolation. 

Ibid. οὕτω καὶ ὃ Χριστός. So is it with 
Christ: i. e. there are many members, but one 
body. 
13. ἐποτίσθημεν. This is probably an al- 
lusion to the other sacrament of the eucharist. 
Those who drink the blood of Christ, all partake 
of the same spirit. 

15. “ Quid si nocere velint manus pedibus, 
manibus oculi? ut omnia inter se membra con- 
sentiant, quia singula servari totius interest.” 
Seneca, De Ira, ii. 31. 


Κεφ. 12, 13.] 


ΠΡΟΣ KOPIN@IOTS A. 


355 


μονα ἡμῶν ov χρείαν ἔχει. ἀλλ᾽ ὁ Θεὸς συνεκέρασε τὸ σῶμα 
δ τῷ ὑστεροῦντι περισσοτέραν δοὺς τιμὴν, ἵνα μὴ ἦ σχίσμα ἐν 
“A iA 3 A > " ¢ A 9 4 “ QA 4 
τῷ σώματι, ἀλλὰ TO αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι TA MEAN’ 
48 καὶ εἴτε πάσχει ἕν μέλος, συμπάσχει πάντα τὰ μέλη" εἴτε 
21 δοξάζεται ὃν μέλος, συγχαίρει πάντα τὰ μέλη. εὑμεῖς δέ ἐστε ε ποτα. κιὶδι 


σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 


Eph. i. 28; 
iv. 13; 


28 δΒΚαὶ ods μὲν ἔθετο ὁ Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστό- τ. 33. 80; 


Col. i. 34.. 


hous, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, » Rom. xil. 
εἶτα χαρίσματα ἰαμάτων, ἀντιλήψεις, κυβερνήσεις, γένη γλωσ- Ἐν 90. 
29 σῶν. μὴ πάντες ἀπόστολοι ; μὴ πάντες προφῆται ; μὴ πάντες ἵν 11. 
80 διδάσκαλοι ; μὴ πάντες δυνάμεις ; μὴ πάντες χαρίσματα ἔχου- 
σιν ἰαμάτων ; μὴ πάντες γλώσσαις λαλοῦσι ; μὴ πάντες διερ- 
81 μηνεύουσι ; ᾿Ζηλοῦτε δὲ τὰ χαρίσματα τὰ κρειττονα" καὶ ἔτι I χίν. 1. 


καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. 


13 “EAN ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, 
ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. 
2 καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα Kal} xii. 8,9: 


Matt. vii. 22; 


πᾶσαν τῆν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη svi. 20; 

8 μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐδέν εἰμι. καὶ ἐὰν ψωμίσω *™ 2) 
πάντα τὰ ὑπάρχοντά μου, καὶ ἐὰν παραδῶ τὸ σῶμά μου ἵνα 

4 καυθήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. ΧΗ ἀγάπη ν νιον. κι, 


μακροθυμεῖ, χρηστεύεται' ἡ ἀγάπη οὐ ζηλοῖ. ἡ ἀγάπη οὐ περ- 


1 Pet. iv. 8. 


’ ἴω al A A 
δ περεύεται, ov φυσιοῦται, 'ovn ἀσχημονεῖ, ov ζητεῖ τὰ ἑαυτῆς, |x. 2; 


a Phil. ii. 4. 


3 4 
gov παροξύνεται, οὐ λογίζεται τὸ κακὸν, "οὐ χαίρει ἐπὶ τῇς pial «8; 
bd [4 [οὶ 
7 ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ, "πάντα στέγει, πάντα πισ- χν.4: 


xlix. 18; 


, , [4 
8 τεύει, πάντα ἐλπίζει, πάντα ὑπομένει. “H ἀγάπη οὐδέποτε ἐκ- Rom. i. 82. 


’ A An 
πίπτει. εἴτε δὲ προφητεῖαι, xatapynOnoovra εἴτε γλῶσσαι, 


5 Prov. x. 13. 


9 παύσονται" εἴτε γνῶσις, καταργηθήσεται. ἐκ μέρους γὰρ γινώσ- 
10 κομεν, καὶ ἐκ μέρους προφητεύομεν' ὅταν δὲ ἔλθῃ τὸ τέλειον, 
11 τότε τὸ ἐκ μέρους καταργηθήσεται. ὅτε ἤμην νήπιος, ὡς νήπιος 

ἐλάλουν, ὡς νήπιος ἐφρόνουν, ὡς νήπιος ἐλογιζόμην' ὅτε δὲ γέ- 


26. “Ὥσπερ οὖν ἐπι τῶν ἡμετέρων σωμάτων, 
κἂν τὸ τυχὸν μέρος πονῇ, παραπέμπει τῷ σώματι 
τὴν ἀλγηδόνα. Themistius, Oras. xvii. p. 468. 

28. ἀντιλήψεις. This perhaps alludes to the 
gifts which the deacons received, and κυβερνή- 
σεις to those of the presbyters. So Theophy- 
lact, Schleusner. 

se aie Some consider this to be go- 
verne ovow. Stephens, Hombergiu 
Knatchbull. ‘ — δα 

31. ὁδόν. I will shew you something which 

you may pursue, which is even still more ex- 
cellent than the best spiritual gifts, viz. charity. 
See xiv. 1. 
_ Cuap. XIII. 1. χαλκὸς ἠχῶν. Some have 
aie eae an allusion to a brazen caldron at 
Dodona, which made a constant noise. Maius, 
Palairet. 


3. καυθήσωμαι. In allusion*to martyrs being 


burnt. Clemens Alex., Origen, Cyprian. 

4. wepwepevera. Some have derived it from 
the Latin word perperam, and various meanings 
are given to it; but Cicero uses dvewepwepev- 
oduny in the sense of shewing oneself off: (Ad 
Att. i. 14.) and in this sense it is understood 
here by Theophylact, Valckenaer, &c. Περπε- 
peveras may denote pride which is shewn by 
words, and φυσιοῦται the outward actions of 
pride. 

5. ob λογίξεται. Does not impute evil to any one. 

7. oréye: is generally translated endureth: 
but this is expressed by ὑπομένει. 1 would 
rather render it, suppresseth all things. See 
ix. 12. 

10. τὸ ἐκ μέρους. The ἐκ μέρους mentioned 
in ver. 9. For the article being thus prefixed 
toa eters: or clause of a sentence, see Mark 
ix. 23, 


aAa2 


°2Coriiii.18; yova ἀνὴρ, κατήργηκα τὰ τοῦ νηπίου. "βλέπομεν γὰρ ἄρτι διε 12 


8566 ENISTOAH [Κεφ. 13, 14. 


νυν. ἢ; 4 
Phil. ai. 12; ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον" ἄρτι 


1 Joh. iii. 2. 


Ρ xii. 31. 


q Act, ii. 4; 
x. 46. 


, 


γινώσκω ἐκ μέρους, τότε δὲ ἐπυγνώσομαι καθὼς καὶ ἐπεγνώσθην. 
νυνὶ δὲ μένει πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα' μείζων δὲ 18 
τούτων ἡ ἀγάπη. 
ῬΔΙΩΚΕΤΕ τὴν ἀγάπην: ζηλοῦτε δὲ τὰ πνευματικὰ, μᾶλ- 14 
λον δὲ ἵνα προφητεύητε. 16 γὰρ λαλῶν γλώσσῃ, οὐκ ἀνθρώποις 2 
λαλεῖ, ἀλλὰ τῷ Θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυσ- 
τήρια' ὁ δὲ προφητεύων, ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ πα- 8 
ράκλησιν καὶ παραμυθίαν. ὁ λαλῶν γλώσσῃ, ἑαυτὸν οἰκοδομεῖ" 4 
ὁ δὲ προφητεύων, ἐκκλησίαν οἰκοδομεῖ. Θέλω δὲ πάντας ὑμᾶς 5 
λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε' μείζων γὰρ ὃ 
προφητεύων ἢ ὃ λαλῶν γλώσσαις, ἑκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ 
ἐκκλησία οἰκοδομὴν λάβῃ. Nuvi δὲ, ἀδελφοὶ, ἐὰν ἔλθω πρὸς 6 
ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 
ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἣ ἐν διδαχῇ ; 
“Ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν 7 
διαστολὴν τοῖς φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλού- 
μενον ἢ τὸ κιθαριζόμενον ; καὶ γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ 8 
δῷ, τίς παρασκευάσεται εἰς πόλεμον ; οὕτω καὶ ὑμεῖς διὰ τῆς 9 


γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ 


λαλούμενον ; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες. 


Τοσαῦτα, εἶ 10 


τύχοι, γένη φωνῶν ἐστιν ἐν. κόσμῳ, καὶ οὐδὲν αὐτῶν ἄφωνον' 
ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι 11 
βάρβαρος: καὶ ὁ λαλῶν, ἐν ἐμοὶ βάρβαρος" οὕτω καὶ ὑμεῖς, 12 
ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλη- 


σίας ζητεῖτε ἵνα περισσεύητε. 


12. ἐσόπτρουι The metaphor is taken from 
the lapis specularis, or some such substance, 
which the ancients placed in their windows, and 
which admitted the light imperfectly. 

Ibid. ἐπεγνώσθην. I shall then know God as 
fully as I have always been known by him. 

18. μείζων. It may seem strange to some, 
that charity is here preferred to faith: but the 
two qualities are not in fact compared, when 
taken separately: but charity is merely an ex- 
tension of faith: (see Gal. v. 6:) it is built 
upon faith, and proceeds from it; and therefore 
must necessarily be greater than mere faith, 
which has not produced this fruit. 

Cuap. XIV. 2. ἀνθρώποις, to men, who do 
not understand it. 

Ibid. ἀκούει, understandeth. See Deut. xxviii. 
49; Acts xxii. 9. 

4. ἑαυτὸν οἰκοδομεῖ. It is a convincing evi- 
dence to himself of his being inspired. 

5. διερμηνεύῃ. Perhaps this means, that 
another person should interpret. See ver. 


6. ἐὰν μή. The meaning seems to be, I shall 
not benefit you by speaking in foreign lan- 


Διόπερ 6 λαλῶν γλώσσῃ προσ- 18 


guages; nor shall I benefit you at all, unless 
I speak in consequence of some revelation, or 
by the power which I have of understanding 
scripture; (see xii. 8;) or unless I explain 
scripture to you, or in some way or other give 
you instruction. 

7. “Ὅμως, even, as in Gal. iii 15. 

Ibid. φθόγγοις means musical sounds or notes. 
See Raphel. 

10. Τοσαῦτα, εἰ τύχοι. There is a certain 
number (whatever that number may be,) of dif- 
Serent kinds of sounds. See xv. 37. 

11. βάρβαρος, unintelligible. So Ovid :— 

“ Barbarus hic ego sum, quia non intelligor 
ulli.” Trist. v. 10. 
Pliny writes, ‘“ Tot gentium sermones, tot lin- 
guz, tanta loquendi varietas, ut externus alieno 
pene non sit hominis vice.” H. N. vii. 1. . 

12. πνευμάτων, spiritual gifts, as in ver. $2, 
and perhaps in xii. 10. 

Ibid. ἵνα περισσεύητε. Since ye are anxious 
for spiritual gifts, let the edification of the church 
be your only object for seeking to abound ἐπ 
them. 


Κεφ. 14.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


957 


14 ευχέσθω ἵνα διερμηνεύῃ. ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ 


15 πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστι. 
ἐστε; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ 


ταί οὖν t Eph. v. 19; 
iii, 16, 


16 ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ vol. ἐπεὶ ἐὰν εὐλογήσῃς 
τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ 
17 ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ olde ; σὺ μὲν 
18 γὰρ καλῶς εὐχαριστεῖς, ἀλλ᾽ ὁ ἕτερος οὐκ οἰκοδομεῖται. εὐ- 
χαριστῶ τῷ Θεῷ μου, πάντων ὑμῶν μᾶλλον γλώσσαις Nadav’ 
19 ἀλλ᾽ ἐν ἐκκλησίᾳ θέλω πέντε λόγους διὰ τοῦ νοός μου λαλῆ- 
σαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ. 


20 "᾿Αδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσίν" ἀλλὰ τῇ κακίᾳ νη- " Peal. 


21 πιάξετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε. "ἐν τῷ νόμῳ γέγραπται, Matt. αἱ 35; 
“Ὅτι ἐν ἑτερογλώσσοις, καὶ ἐν χείλεσιν ἑτέροις, λαλήσω τῷ Ἐπὶ 14: 
λαῷ τούτῳ, καὶ οὐδ᾽ οὕτως εἰσακούσονταί μου, λέγει Κύριος.» pb. tv. 143 


Heb. v. 133 


22 Ὥστε ai γλῶσσαι εἰς σημεῖον εἰσὶν οὐ τοῖς πιστεύουσιν, ἀλλὰ | Pet. vi. 3. 


t Deu 
τοῖς ἀπίστοις" ἡ δὲ προφητεία ov τοῖς ἀπίστοις, ἀλλὰ τοῖς TWLO- xewiii. 49. 
28 τεύουσιν. ἐὰν οὖν συνέλθη ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, 
πάντες γλώσσαις λαλῶσιν, εἰσέλθωσι δὲ ἰδιῶται ἢ ἄπιστοι, 


t. 


Eea xxviii. 
καὶ 11, 13. 


984 οὐκ ἐροῦσιν ὅτι μαίνεσθε ; ἐὰν δὲ πάντες προφητεύωσιν, εἰσ- 
ἔλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἔλέγχεταε ὑπὸ πάντων, ἀνακρί- 

95 veTas ὑπὸ πάντων, “Kal οὕτω τὰ κρυπτὰ τῆς καρδίας αὐτοῦ " Zach. viii. 
φανερὰ γίνεται" καὶ οὕτω πεσὼν ἐπὶ πρόσωπον προσκυνήσει ΕΣ 
τῷ Θεῷ, ἀπαγγέλλων ὅτι 6 Θεὸς ὄντως ἐν ὑμῖν ἐστι. 


18. ἵνα διερμηνεύῃ. “Iva denotes the conse- 
quence, not the cause: see Matt. i. 22. The 
meaning is, Let no man offer up a prayer in 
public in a foreign language, unless there be 
some one to interpret it. 

14. γοῦς. The meaning of my prayer pro- 
duces no fruit to others. 

16. ἐπεὶ, otherwise, as in v. 10. 

Ibid. ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, does 
not mean, sitting in the seats of the laity, as 
some have rendered it, but, being in the situa- 
tion or condition of an uninspired person. ᾿Ιδιώτης 
means a person, who does not understand the 
language, neither by learning nor by inspira, 
tion. See 2 Cor. xi. 6. 

Ibid. ἀμήν. See Deut. xxvii. 15, &c.; Nehem. 
viii. 6; 1 Esdras ix. 47. 

18. μον is probably an interpolation, and the 
reading should be γλώσσῃ λαλῶ. 

19. διὰ τοῦ νοός. The reading is probably 
τῷ vot. 

20. παιδία. To wish for the gift of tongues 
without any advantage from it, was certainly 
childish. 

Ibid. τέλειος is used for a full-grown man in 
Eph. iv. 13; Heb. v. 14, and in several profane 
authors. See Schleusner. 

. 21. νόμῳ. Passages from the Psalms are 
quoted as from the Law in John x. 34; xii. 34; 
xv, 25. This seems to be taken from Isaiah 
xxviii. 11, 12, though it is very different in the 
LXX, διὰ φαυλισμὸν χειλέων, διὰ γλώσσης 


ἑτέρας ὅτι λαλήσουσι τῷ λαῷ τούτῳ---καὶ οὐκ 
ἠθέλησαν ἀκούειν. It agrees tolerably with the 
Hebrew. The prophecy meant, that the Is- 
raelites should be carried into strange coun- 
tries: and 8, Paul quotes it as shewing that the 
hearing a tango lan anguage might be a great 
misfortune. Perhaps what is tid of children 
in ver. 20. may allude to the passage preceding 
this prophecy. See Lowth. 

22. Ὥστε is perhaps an inference, not from 
the passage I a quoted, but from the preceding 
remarks. If persons already converted (τοῖς 
πιστεύουσιν) heard a strange language, which 
they did not understand, it was no evidence to 
them (οὐ σημεῖον) that the persons speaking 
were inspired: but if an ied the heathen (τοῖς 
ἀπίστοις) who iudetsioad this language, heard 
it, they would acknowledge the gift to be mira- 
culous. On the other hand, the interpretation 
of scripture affords no evidence to those who 
are not yet converted, but it is a great evidence 
to those who already believe the scriptures. 

24. πάντες, all that speak in the assembly by 
inspiration. 

bid. ἐλέγχεται ὑπὸ πάντων. Conviction is 
produced in his mind by his hearing all the 
prophets expounding. 

Ibid. ἀνακρίνεται. He is led to examine him- 
self. See ii. 14,15; iv. 8, 4; ix. 3; x. 25. 

25. Compare Isaiah xlv. 14, Καὶ οὕτω is 
probably an interpolation. 


= xii.8,9, 10. 


358 ETISTOAH [Κεφ. 14, 15. 


«Ti οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ὑμῶν Ψαλ- 26 
μὸν ἔχει, διδαχὴν ἔχει, γλῶσσαν ἔχει, ἀποκάλυψιν ἔχει, ἑρμη- 
νείαν ἔχει: πάντα πρὸς οἰκοδομὴν γενέσθω. Εἴτε γλώσσῃ τὶς 37 
λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος" καὶ εἷς 
διερμηνευέτω. ἐὰν δὲ μὴ ἡ διερμηνευτὴς, συγάτω ἐν ἐκκλησίᾳ" 28 
ἑαυτῷ δὲ λαλείτω καὶ τῷ Θεῷ. Προφῆται δὲ δύο ἢ τρεῖς λα- 29 
λείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν' ἐὰν δὲ ἄλλῳ ἀποκαλυῴφ- 80 
θῇ καθημένῳ, ὁ πρῶτος συγάτω. δύνασθε γὰρ καθ᾽ ἕνα πάντες 81 
προφητεύειν, ἵνα πάντες μανθάνωσι, καὶ πάντες παρακαλῶνται: 
καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται" You γάρ ἐστιν 82 


ἀκαταστασίας ὁ Θεὸς, ἀλλ᾽ εἰρήνης, ὡς ἐν πάσαις ταῖς ἐκκλη- 


A φ 
σίαις τῶν ἁγίων. 
Gen. iii. 16; 
Eph. v. 22; 
Co). iii. 18; 
1 Tim. ii 
11, 12; 

Tit. in. 5; 
1 Pet. iii. 1. 


4 2Cor.x.7; 
1 Joh. iv. 6. 


b Gal. i. 11, 
12. 


ci. 21; 
Rom. i. 16; 
Gal. iii. 4. 
d ver. 1; 

i. 23; 

υ. 7; 

Psal. xxii. 
16, 17; 
Esa. liii. 5 ; 
Dan. ix. 24. 
Zach. xiii. 7; 


* Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις συγά- 84 
by 9 , 9 a a 3 xe , 
τωσαν' οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ᾽ ὑποτάσσεσθαε, 

\ VN @ , 4 ν᾽ “ , 3 w Ἁ 
καθὼς καὶ ὁ νόμος λέγει. εἰ δέ τε μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς 85 
ἰδίους ἄνδρας ἐπερωτάτωσαν' αἰσχρὸν γάρ ἐστι γυναιξὶν ἐν 
ἐκκλησίᾳ λαλεῖν. Ἢ ad’ ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν ; ἢ 36 
εἰς ὑμᾶς μόνους κατήντησεν ; "εἴ τις δοκεῖ προφήτης εἶναι ἢ 37 

\ 9 “4 ΄ ς a “ > Vy 
πνευματικὸς, ἐπυγινωσκέτω ἃ γράφω ὑμῖν, ὅτι τοῦ Κυρίου εἰσὶν 
ἐντολαί: εἰ δέ τις ἀγνοεῖ, ἀγνοείτω. “Ὥστε, ἀδελφοὶ, ζηλοῦτε 88 
τὸ προφητεύειν, καὶ τὸ λαλεῖν γλώσσαις μὴ κωλύετε. πάντα ὃ 
εὐσχημόνως καὶ κατὰ τάξιν γινέσθω. 

‘TNQPIZN δὲ ὑμῖν, ἀδελφοὶ, τὸ εὐαγγέλεον ὃ εὐηγγελι- 15 
σάμην ὑμῖν, ὃ καὶ παρέλάβετε, ἐν ᾧ καὶ ἑστήκατε, “δι’ οὗ καὶ 2 
σώξεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ 

\ > aA 2» , d \ ec a ἐν ’ ὃ A 
μὴ εἰκῆ ἐπιστεύσατε. “Tlapédwxa yap ὑμῖν ἐν πρώτοις, ὃ καὶ 3 


᾽ a ΄ὰ 
1 Pet. ii. 34. παρέλαβον" ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, 


26. Whether any of you feel himself inspired 
to utter a psalm, or to give any instruction, or 
to speak in a foreign language, or to communi- 
cate any revelation, or to interpret words spoken 
in a foreign language, let this gift, whatever 
it be, be exercised with a view to benefit the 
hearers. 

27. δύο. Knatchbull interprets it, in ¢wo or 
three tongues at the most: or it may mean, If 
there be speaking in foreign languages, let it be 
with two or three persons at most, and one after 
the other; and let there be one person to inter- 
pret. Pyle. See ver. 29. 

28. σιγάτω. Let the person, who has the gift 
of tongues, be silent. 

29. διακρινέτωσαν. Let the rest listen to 
their exposition, and determine the sense of 
scripture accordingly. 

80. But if one of these hearers should him- 
self receive a revelation, which he wishes to 
communicate, let hi: wait till the first person 
has finished speaking. See Pyle. 

82. This is said with reference to the heathen 
priests, (προφῆται,) who could not control their 
pretended inspirations: but the spiritual gifts of 
the inspired expounders of scripture are under the 


control of these persons; and they can be silent 
when they please. 

Ibid. For God does not wish these gifts to be 
exercised in a confused and disorderly manner, 
but quietly. 

84. ἀλλ' ὑποτάσσεσθαι. We must understand 
κελεύονται, or some such word. See 1 Tim. 
iv. 3. 

84. ὁ νόμος. The established custom. 

36. In ver. 88. he had referred to the ex- 
ample of other churches; and he now reminds 
the Corinthians, that the gospel did not begin 
with them. 

37. He means this as a test of their being 
really inspired or no: if they were, they would 
find out that he was giving the commands of 
the Lord: if they did not find it out, they were 
not inspired. 

Cuap. XV. 2. σώξεσθε. Ye are placed in 
our state of salvation. See Index in v. od- 
εσθαι. 

Ibid. εἰκῆ may either mean hastily, incon- 

siderately, or in vain, to no purpose. 

8. ἐν πρώτοις. Among the very first things 
which I taught you. Heb. vi. 1. 


Κεφ. 16.) 


4 κατὰ τὰς γραφάς" "καὶ ὅτι ἐτάφη, 
δ ἡμέρᾳ, κατὰ τὰς γραφάς" [καὶ ὅτι ὥφθη Kno, εἶτα τοῖς 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


909 


7 a“ A 
καὶ ὅτι ἐγήγερται TH τρίτῃ " Peal.xvi.l0; 
Δ΄ Eas. hii. 9; 
~ Hos. vi. 2; 
Jon. i. 17; 


/ 9 - 3 4 > 
6 δεκα. ἔπειτα ὥφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ yraie ni. 40. 
Ἁ 9 A 
ὧν οἱ πλείους μένουσιν ἕως ἄρτι, τινὲς δὲ καὶ ἐκοιμήθησαν" 'Mar.xvi.14; 


Lo. xxiv. 34; 


“ “a ΝΜ 
7 ἔπειτα ὥφθη ᾿Ιακώβῳ, εἶτα τοῖς ἀποστόλοις πασῖν. ξἔσχατον Job. xx. 19; 


Act. x. 41. 


8 , e a ? , ¥ θ 2 / hee , ? 
9 δὲ πάντων, ὡσπερεὶ TH ἐκτρώματι, ὥφθη κἀμοί. "ἐγὼ γάρ εἰμε κυ, 
ὁ ἐλάχιστος τῶν ἀποστόλων' ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπό- Actix. 3,17; 


xxiii. 11; 


10 στολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ' χάριτι δὲ Θεοῦ 2 Cor. xii. 2. 


h Act. viii. 3; 


> \ a ν᾽ ς 4 > ἴω e 9 3 A 3 \ 9 4 3 N 
εἰμὶ ὅ eit, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ cat 
A ? 3 9 oe Ν᾿ 
περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ, ἀλλ᾽ ἡ sear 


11 χάρις 


΄ Δ 
12 κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε. 
A [ον ᾽ ’ ᾽ | Sa) 
σεται, ὅτι ἐκ νεκρῶν ἐγήγερται, TAS λέγουσί τινες ἐν ὑμῖν, 


vi. 9; 


τοῦ Θεοῦ ἡ σὺν ἐμοί. εἴτε οὖν ἐγὼ, εἴτε ἐκεῖνοι, οὕτω Eph. iii. 8; 


Gal. i. 13; 
Ei δὲ Χριστὸς κηρύσ- ; tim. i. 13 
nor, | Rom. xv. 
one 18, 19; 


13 ἀνάστασις νεκρῶν οὐκ ἔστιν; εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, 2 Cor. 21.38; 
OX . 2 ἢ ‘ > » F «xh, 11. 

14 οὐδὲ Χριστὸς ἐγήγερται εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν 

wv Ἁ 4 e ” XN δὰ N e 4 e ΄ὰ j e ’ j A t. ii 44 

15 ἄρα τὸ κήρυγμα ἡμῶν, κενὴ δὲ καὶ ἡ πίστις ὑμῶν. Ἰεὑρισκό- ' Act. ii. 24. 
μεθα δὲ καὶ ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν 
κατὰ τοῦ Θεοῦ, ὅτι ἤγειρε τὸν Χριστὸν, ὃν οὐκ ἔγειρεν, εἴπτερ 
16 ἄρα νεκροὶ οὐκ ἐγείρονται εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ 
17 Χριστὸς ἐγήγερται εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ 
18 πίστις ὑμῶν, ἔτει ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν" ἄρα καὶ οἱ κου- 
’ 2 A ᾽ ’ » » a a , 3 ’ 
19 μηθέντες ἐν Χριστῷ, ἀπώλοντο. εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικό- 
τες ἐσμὲν ἐν Χριστῷ μόνον, ἐλεεινότεροι πάντων ἀνθρώπων 


4. 5. Paul did not perhaps mean, that the 
resurrection on the third day was predicted, but 
merely the burial and resurrection, as in Isaiah 
lili. 9; Psalm xvi. 10. See also Hosea vi. 2. 
Olearius, Demonst. Apost. Resur. p. 766. 

5. δώδεκα. There could not be more than 
eleven, perhaps not so many, if this is the ap- 
pearance mentioned in Luke xxiv. 36, John xx. 
19, at which time Thomas was absent. John 
xx. 24. 

6. wevtaxoclos. It might have been thought, 
that this happened in Galilee: (see Matt. xxviii. 
16:) but if S. Paul followed the order of time, 
it would seem to have been at Jerusalem, and 
the five hundred may have been Galileans, who 
went up to the feast. 

7. ἀποστόλοις. This would seem to mean 
his appearance to the apostles at his ascension. 

8. rg. Valckenaer and others read rq for 
τινι: but this seems too Attic. S, Paul may 
have meant, that he had not had the discipline 
and preparation of the other apostles. 

1]. But whatever may be the comparison 
between me and the other apostles, our doctrine 
is the same: we all preach the resurrection, 
aud this was the faith which you received at 
your conversion. 

Ibid. οὕτως: ἐπιστεύσατε. For πιστεύειν being 
used for the first conversion of Christians, see 
ver. 2; Rom. xiii. 11; Eph. i. 18, 

12. It seeins plain from this, that some per- 


sons at Corinth denied a resurrection altogether, 
and apparently the immortality of the soul. 

13. The doctrine of the resurrection is this. 
The promise of eternal life was lost by Adam, 
and all his descendants were condemned to 
death, without any promise of rising again. 
Christ undertook to represent the whole human 
race, and to subject himself to death for them. 
God accepted his death as a fulfilment of the 
sentence pronounced upon Adam, and when 
Christ rose again, the whole human race was 
enabled to rise again. S. Paul here says, that, 
if the dead do not rise again, then the power of 
rising again was not given them by Christ, and 
consequently Christ did not rise again: for if 
he had, he would have enabled all men to rise 
again. 

15. WevSoudprupes τοῦ Θεοῦ. 
a false testimony concerning God. 

Ibid. xara τοῦ Θεοῦ. De Deo. Palairet. 
So Xenophon, ταῦτα μὲν δὴ κατὰ πάντων ΤΠερ- 
σῶν ἔχομεν λέγειν. Cyrop. i. p. 6. 

17. ἔτι ἐστὲ κι τ. A. It was the sin of Adam, 
which made him subject to death, and lost him 
the power of living for ever. If Christ has not 
recovered for us this power, we are still subject 
to that grievous penalty of sin. 

18. &wéAovro. They are dead, and have no 
promise of rising again. 

19. ἐλεεινότεροι. If there be no resurrection, 
then all men are equally to be pitied as toa 


We have given 


800 ENISTOAH [Κεφ. 15. 
uver.23; ἐσμέν. * Nuvi δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν 30 
Or Ta, οεκριμημένων ἐγένετο. ' ἐπειδὴ γὰρ δι’ ἀνθρώπου ὁ θάνατος, 21 
rea καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν. ὥσπερ yap ἐν τῷ ᾿Αδὰμ 22 
| Gen. ἢ. 17; πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποι- 
ἣν δ ηθήσονται. ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι: ἀπαρχὴ Χριστὸς, 23 
12,18; ἔπειτα οἱ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ" "εἶτα τὸ τέλος, ὅταν 2 
mver.20; παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ πατρὶ, ὅταν καταργήσῃ 
ἐδ), πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν" “δεῖ γὰρ αὐτὸν 25 
« ἰ 6, 


βασιλεύειν, ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς 


© Pual. cx. 1; 
Act. ii. 34; 
Eph. i. 20; 
Col, iii. 1; 


πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. ‘? IIdvra’ δ 
. εὐ 2 ΒΕ ‘ ’ > ay o Se Ν ὠ,ς , 
γὰρ ‘ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ"" ὅταν δὲ εἴπῃ ὅτι “πάντα 


Heb. i.13; ὑποτέτακται,᾽ δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα' 


x. 13. 


» Paal.viii.6; ὅταν δὲ ὑποταγῇ αὐτῷ Ta πάντα, τότε καὶ αὐτὸς ὁ Vids ὕποτα- 28 


ex. 1: 
Matt. xi. 37; 


ᾳ iii. 23; 
xi. 8. 


γήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ἦ ὁ Θεὸς τὰ 
πάντα ἐν πᾶσιν. ᾿Επεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ 29 


ὑπὲρ τῶν νεκρῶν ; "τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν ; 80 


* Rom. vil *xal” ἡμέραν ἀποθνήσκω, νὴ THY ὑμετέραν καύχησιν, ἣν ἔχω ἐν 31 


δ ἷν. 9s 


2 Cor. iv. 10, 11; 1 Thess. ii. 19. 


future state: but the Christians, who in this 
life suffer persecution, are so far in a worse 
condition. 

20. ἀπαρχή. Christ was the first person who 
rose again without being once more subject to 
death. See Rom. vi. 9. It is perhaps worthy 
of remark, that he rose on the day on which the 
Arst-fruites were offered. Levit. xxiii. 10, 11. 
᾿Εγένετο is probably an interpolation. 

21, 22. It was necessary that some man 
should recover the power of living for ever, 
which Adam had lost: and this could only be 
done by his keeping the covenant of perfect 
obedience, which Adam broke. 

23. This may be said in opposition to the 
Gnostics, who denied a general and final re- 
surrection; but said, that every man rose again 
when he gained the knowledge of God. This 
figurative resurrection, therefore, was not con- 
sequent upon the death of Christ: but S Paul 
shews that it was so, and that it would not 
happen till the last day. 

24. xarapyhop. He shall make of no use, he 
shall do away with the necessity of. This is said 
of Christ's mediatorial kingdom, when he reigns 
over men in a state of probation: or, if we com- 
pare καταργεῖται in ver. 26, perhaps ἀρχὴ, ἐξου- 
ola, and δύναμις may refer to the power of evil 
spirits, which will be destroyed by Christ. See 
Eph. vi. 12; Col. ii 15. 

27. See note at Heb. ii. 6. 

28. ὁ Θεὸς τὰ πάντα. We thus find Ζεύς τοι 
τὰ πάντα apud Clem. Alex. Strom. v. p. 603; 
and Lucan writes, “ Omnia Cesar erat,’’ v. 1138. 

29. This is a continuation of ver. 22. For 
ἐπεὶ, otherwise, see v. 10. 


Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν. εἰ κατὰ ἄνθρωπον ἐθηριομά- 32 


Ibid. βαπτιξόμενοι ὑπὲρ τῶν νεκρῶν. Mullcr, 
in his Dissertation upon this difficult passage, 
mentions seventeen tent interpretations of 
it: but I should prefer the most simple and 
literal one, which refers it to vicarious baptism. 
Epiphanius says, that this was practised by the 
Cerinthians, who probably began in the first 
century: and he and Tertullian mention it of 
the Marcionites, who appeared in the second 
century. S. Paul would then argue thus: If 
there be no resurrection, why are even the 
heretics so firmly convinced of it, as to baptize 
a living person for the dead? for if the dead do 
not rise again, what can be the use of baptizing 
them ? τί ποιήσουσιν may mean, wat are they 
doing ἢ what are they about? See Mark xi. 5.. 
Instead of ὑπὲρ τῶν νεκρῶν, at the end of the 
verse, we should perhaps read ὑπὲρ αὐτῶν. 

80. τί καὶ ἡμεῖς. This seems to shew, that 
he had been arguing before from heretics; and 
he then adds, Why also do we, the orthodox 
Christians, expose ourselves διο. 

31. τὴν ὑμετέραν καύχησιν. The boasting 
which I have concerning you. Theophylact. 

32. κατὰ ἄνθρωπον. is perhaps means, [f . 
any person, myself for instance. See ix. 8; 
Rom. iii. 5. 

Ibid. d@npiondynoa. Elsner understands 
this literally, as if S. Paul had been exposed to 
beasts in the amphitheatre of Ephesus. See 
also 2 Cor. i. 8; 2 Tim. iv. 17. Tertullian, 
Origen, Cyprian, &c. assert that S. Paul was 
thus exposed. Others interpret it figuratively 
of his contests with violent and cruel men. The 
word is so used by Ignatius, Ad Eph. § 1. 


Κεφ. 1δ.1 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ A. 


361 


χήσα ἐν ᾿Εφέσῳ, τί μοι τὸ ὄφελος ; εἰ νεκροὶ οὐκ ἐγείρονται, 
88 φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν. μὴ πλα- «Ἐὸὲ.χαὶ.13; 


lvi. 13; 


84 νᾶσθε' “ φθείρουσιν ἤθη χρησθ᾽ ὁμιλίαι κακαί." "ἐκνήψατε geo, ie 
δικαίως, καὶ μὴ ἁμαρτάνετε' ἀγνωσίαν γὰρ Θεοῦ τινὲς ἔχουσι" «ui. 5; 


πρὸς ἐντροπὴν ὑμῖν λέγω. 


Rom. xiii.11; 
Eph. v. 14. 


8δ * Αλλ᾽ ἐρεῖ τις, Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι * Ἐκεῖ, 


Χχχυὶϊὶ. 


86 ἔρχονται ; Y”Adpov, σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀπο- y Joh. πιι.34. 
87 θάνῃ" καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, 
88 ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι, σίτου ἤ τινος τῶν λοιπῶν" ὁ δὲ 
Θεὸς αὐτῷ δίδωσι σῶμα καθὼς ἠθέλησε, καὶ ἑκάστῳ τῶν σπερ- 
89 μάτων τὸ ἴδιον σῶμα. οὐ πᾶσα σὰρξ, ἡ αὐτὴ σάρξ' ἀλλὰ ἄλλη 
μὲν σὰρξ ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ ἰχθύων, 
40 ἄλλη δὲ πτηνῶν. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια" 
ἀλλ᾽ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 
41 ἄλλη δόξα ἡλίον, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέ- 
42 ρων' ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. οὕτω καὶ ἡ ἀνά- 
στασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ' 
48 ᾿σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται ἐν ἀσθενείᾳ, * Phil. if.21. 
44 ἐγείρεται ἐν δυνάμει' σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα 
πνευματικόν. ἔστι σῶμα ψυχικὸν, καὶ ἔστι σῶμα πνευματικόν. « Gen. ii. 7; 


45 δοὕτω καὶ γέγραπται, " ’Eryévero ὁ πρῶτος ἄνθρωπος ᾿Αδὰμ εἰς 


ew 


QO ἐσχατος 


as ψυχὴν Coocay” 


Rom. v. 14. 
᾿ b Job. iii. 18, 
᾿Αδὰμ eis πνεῦμα ξωοποιοῦν. ἀλλ᾽ 31. 


οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευ- co ΤΥ τ: 


47 ματικόν. ὃ 


ὁ πρῶτος ἄνθρωπος ἐκ γῆς, χοϊκός" 6 δεύτερος ἄν- Bom. viii.29; 


2 Cor. iii. 18; 


48 θρωπος, ὁ Κύριος ἐξ οὐρανοῦ. οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ iv. 11; 


bil. iii. 41; 


: A Phil. 
49 χοϊκοί καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι" " καὶ 1 Joh. iti. ἃ 


88. This is generally said to have been a 
verse in the Thais of Menander. (See Mill.) 
But Clement of Alexandria calls it a tragic 
iambic, p. 350; and Socrates quotes it as 
proving that S. Paul read Euripides. Hist. 
Eccl. iii. 16. Perhaps Menander took it from 
Euripides. 

84. δικαίως may mean perfectly, properly, or, 
as is fit, as you ought to do. 

Ibid. μὴ auaprdvere. Ne aberretis a veritate 
circa resurrectionem. Palairet, Raphel, Olearius. 

Ibid. ἀγνωσίαν. This word perhaps contains 
an allusion to the Gnostics, who pretended to 
know God, and denied a general resurrection. 
S. Paul says that they did not know God, 

36. The objectors did not understand how a 
body, which was reduced to dust, could be 
raised again. 8. Paul shews, by the analogy of 
a grain of wheat, that the same thing may rise 
again, though wholly altered in form and ap- 
pearance. : 

87. εἰ τύχοι, for instance. See xiv. 10. 

39. If the term flesh may be applied to things 
differing so much from each other as a man 
and a fish, the term body may be applied to that 
which is buried, and to that which rises acain, 
though they differ greatly 


40. This is a still closer analogy. We talk 
of heavenly bodies, and earthly bodies: so that 
which is buried may be a body, and so may that 
which is raised. 

41, This is often quoted as proving that 
there will be degrees of happiness hereafter: 
but perhaps it only shews, that the body which 
is buried, and the body which is raised, may be 
as different as the sun and the stars. 

44. ψυχικόν. Seeii. 14. Σῶμα πνευματικὸν 
appears a contradiction in terms: but σῶμα, in 
the language of S. Paul, does not mean a body 
as opposed to spirit. The body of an angel is 
σῶμα πνευματικόν. The reading is probably ef 
ἐστι σῶμα ψυχικόν. 

45. The quotation from Gen. ii. 7. means 
that Adam at his creation received a vita] prin- 
ciple, which was calculated to last for ever. 
This was lost by him, and man continued sub- 
ject to death, till Christ restored to him the 
power of living for ever. 

Ibid. ἔσχατος ᾿Αδάμ. The parallel between 
Adam and Christ consisted in this, that both 
represented the whole human race: the one 
was the author of death, the other of life, to all 
mankind. 

47. ὁ Képws is probably an interpolation. 


302 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1ὅ, 16, 


Ἁ 9 , A + , la) wn 4 .Y a 
καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν 


εἰκόνα τοῦ ἐπουρανίου. 
4 vi. 18: 
Matt. xvi.17; 
Joh. i. 13; 
Gal. i. 16. 
¢ 1 Thess. iv. 


¢ Τοῦτο δέ φημι, ἀδελφοὶ, ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ 50 
κληρονομῆσαι οὐ δύνανται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρο- 
νομεῖ. “ἰδοὺ, μυστήριον ὑμῖν λέγω" πάντες μὲν οὐ κοιμηθησό- 51 


15,16,17. μεθα πάντες δὲ ἀλλαγησόμεθα, ‘ev ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, 52 


f 4 A a , e 3 
nai ἢ]; ἐν TH ἐσχάτῃ σάλπιγγι σαλπίσει yap, καὶ of νεκροὶ ἐγερθή- 
1 ἔπει. 'ν. σονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλωγησόμεθα. βδεῖ γὰρ τὸ φθαρτὸν 58 


ε 3 σον. ν.4. τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι 
Ν \ le) 
ἀθανασίαν. ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, 54 
καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ 
bEss.xxv.8; λόγος ὁ γεγραμμένος, “ἢ Κατεπόθη ὁ θάνατος εἰς νῖκος." 


Hos. xiii. 14 


Heb. ii. 14.. “Ποῦ σου, θάνατε, τὸ κέντρον ; mov σου, abn, τὸ νῖκος ;? 'TS ἐν 
| Rom. ἐν.15; δὲ χέ 5 , ee le καὶ δὲ δύ το τῷ 5 
m.iv.15; δὲ κέντρον τοῦ θανάτου, ἡ ἁμαρτία' ἡ δὲ δύναμις τῆς ἁμαρ- 


v. 18; 
wii. 5, 13. 


tlas, ὁ νόμος" *r@ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος 57 


kL Joh. ν. ὅ. ᾿ ‘ ᾿ 2 
"8a τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ. “Ὥστε, ἀδελφοί μου 58 
ἀγαπητοὶ, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ 
Ν A , 4 bt wd Φ 4 ᾽ ς A 9 ΝΜ 
ἔργῳ τοῦ Κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστι 


κενὸς ἐν Κυρίῳ. 


1 Act. xi. 29; 
Rom. xii. 13; 


ΠΕΡῚ δὲ τῆς Aoylas τῆς eis τοὺς ἁγίους, ὥσπερ διέταξα 16 


3 Cor. viii. 4; Ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. "" κατὰ 2 


ix. 1. 
m Act. xx. 7; 


,, μίαν σαββάτων ἕκαστος ὑμῶν παρ᾽ ἑαυτῷ τιθέτω θησαυρίζων 


Apoc. i. 10. ὅ τὸ ἂν εὐοδῶται' ἵνα μὴ ὅταν ἔλθω, τότε λογέαι γίνωνται. "ὅταν 3 


® 2 Cor. viii. 
16, 19. 


δὲ παραγένωμαι, obs ἐὰν δοκιμάσητε, δι’ ἐπιστολῶν τούτους 


πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς ᾿Ιερουσαλήμ' ἐὰν δὲ ἡ 4 


« Act.xix.21; ἄξιον τοῦ κἀμὲ πορεύεσθαι, 
2 Cor. i. 15. 


σὺν ἐμοὶ πορεύσονται. ° Ἐλεύσο- ὃ 
μαι δὲ T pos ὑμᾶς, ὅταν Μακεδονίαν διέλθω' Μακεδονίαν γὰρ 


διέρχομαι: πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ, ἡ καὶ παραχειμάσω, 6 
ἵνα ὑμεῖς με προπέμψητε οὗ ἐὰν πορεύωμαι. οὐ θέλω γὰρ ὑμᾶς Τ 
ἄρτι ἐν παρόδῳ ἰδεῖν ἐλπίζω δὲ χρόνον τινὰ ἐπιμεῖναι πρὸς 


50. The bodies with which we shall rise 
again will not be of flesh and blood. 

51, πάντες ob κοιμ. None of us will sleep for 
ever. See Matt. xii. 25. 

54. Karewd0n x.7.A. This is a literal trans- 
lation of the Hebrew, and is so in Theodotion’s 
version. The LXX is very different, κατέπιεν 
6 θάνατος ἰσχύσας. 

55. The LXX read, ποῦ ἡ δίκη σου, θάνατε; 
ποῦ τὸ κέντρον cov, ἔδη ; All the old versions 
agree nearly with this, though the Hebrew is 
very different. Some of the Fathers seem to 
have read γεῖκος. 

56. That which makes us feel the bitterness 
of death, is sin; and sin is forbidden by a law 
which annexes to it a positive punishment :. but 
εἰς death of Christ has given us an escape from 

is. 

Cuar. XVI. 1. It might be thought that 
this was another point upon which the Corin- 
thians had consulted S. Paul: and they seein 


to have shewn great forwardness in making the 
collection. See 2 Cor. viii. 10. 

Ibid. Γαλατίας. This order was not given in 
the Epistle to the Galatians, except perhaps in 
ii, 10, but S. Paul may have given it when he 
visited Galatia, or by the bearers of his Epistle 
to the Galatians. 

2. ὅ τι ἂν εὐοδῶται may mean, whatever he 
may have gained, ot, according as he has the 
means: see Acts xi. 29; 2 Cor. viii. 12. 

8. 3° ἐπιστολῶν is coupled with πέμψω by 
Theophylact, Grotius, &c. It means, If I do 
not go with them myself, I will send them 
with letters of recommendation. Xdpw is a 
charitable contribution. See Acts ii. 47. 

6. παραχειμάσω. He passed the next winter 
at Corinth. See Acts xx. 3. 

7. ἂν παρόδῳ. I have conjectured that S. 
Paul perhaps touched at Corinth on his way to 
Crete the year before, to which passing visit he 
may now allude. 


Κεφ. 16.] 


8 ὑμὰς, » ἐὰν ὁ Κύριος 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ Α. 


868 


ἐπιτρέπῃ. ἐπιμενῶ δὲ ἐν Ἐφέσῳ ἕ ἕως τῆς piv. 19; 


Act. xviii.21; 


9 Πεντηκοστῆς" θύρα yap μοι ἀνέῳγε μεγάλη καὶ ἐνεργὴς, καὶ Jac. iv. 15. 


ἀντικείμενοι πολλοί. 


10 4᾽ Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε ἵνα ἀφόβως γένηται πρὸς 4 iv. 17; 


44“ Phil. ii.19,22; 


11 ὑμᾶς" τὸ yap ἔργον Κυρίου ἐργάξεται, ὡς καὶ ἐγώ: τμήτις οὖν 1 Thees. 8. 
αὐτὸν ἐξουθενήσῃ. προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ © 'Tim.iv.12. 
12 πρός με" ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν. Tepi δὲ 
᾿Απολλὼ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν, ἵνα ἔλθῃ 
πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν" καὶ πάντως οὐκ ἦν θέλημα 


18 ἵνα νῦν ἔλθῃ, ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ. 
14 στήκετε ἐν τῇ πίστει' ἀνδρίζεσθε, πρδταίθυσεν πάντα ὑμῶν 


ἐν ἀγάπῃ γινέσθω. 


15 * Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί: οἴδατε τὴν οἰκίαν Στεφανᾶ, ti 16 
᾿Αχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις *™ 


ὅτι ἐστὶν ἀπαρχὴ τῆς 


"Γρηγο εἴτε, « Eph. vi. 10; 
Z Col. i. 11. 


. xvi. 5. 


16 ἔταξαν ἑαυτούς" "ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις, καὶ « Pril. ii. 29; 


1 Thess.v.12; 


17 παντὶ τῷ συνεργοῦντι καὶ κοπιῶντι. Χαίρω δὲ ἐπὶ τῇ παρ- 1 tim. ν 11 
ουσίᾳ Στεφανᾶ καὶ Φουρτουνάτου καὶ ᾿Αχαϊκοῦ, ὅτε τὸ ὑμῶν Bee. xill. 11. 
18 ὑστέρημα οὗτοι ἀνεπλήρωσαν' ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα 


A XY εε “ tA 9 \ a 
19 Kab TO UPL. ἐπ VYLVWOKETE οὖν τοὺς TOLOUTOUS. 


᾿Ασπάζονται 


ὑμᾶς αἱ ἐκκλησίαι τῆς ᾿Ασίας" χἀσπάζονται ὑμᾶς ἐν Κυρίῳ - Rom. svi. 


πολλὰ ᾿Ακύλας καὶ Π [ρίσκιλλα, σὺν τῇ κατ᾽ οἶκον αὐτῶν 


20 ἐκκλησίᾳ: ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. Υἀσπάσασθε ν Rom. 


ἀλλήλους ἐν φιλήματι ἁγίῳ. 


xvi. 16; 
4 Cor. xiii. 12; 


2. ‘O ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου" εἴ τις οὐ φιλεῖ τὸν 1 Thess.v.26; 


7: 3 Κύριον Ἰησοῦν Χριστὸν, ἤτω ἀνάθεμα, 
24 Κυρίου ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν: ἡ ἀγάπη μου μετὰ πάντων 37. 


ὑμῶν ἐν Χριστῷ ᾿Ι]Ιησοῦ. ἀμήν. 


1 Pet. v. 14. 
papavaba ἡ χάρις τοῦ « Col. iv. 18; 


Thess. iii. 


Πρὸς Κορινθίους wrpwrn ἐγράφη ἀπὸ Φιλίππων διὰ Στεφανᾶ, 


καὶ Φουρτουνάτου, καὶ ᾿Αχαϊκοῦ, καὶ Τιμοθέου. 


8. ἐπιμενῶ.ς This was frustrated by the riot 
in the theatre. See Acts xix. 23. 

9. θύρα. This may be a metaphor from the 
door of the circus, through which the horses 
passed; and the ἀντικείμενοι were his an- 
tagonists. See Lydius, Agonist. Sacr. c. 30. 

10. Τιμόθεος. S, Paul sent Timothy and 
Erastus into Macedonia. Acts xix. 22. Eras- 
tus probably staid in Macedonia, while Timothy 
proceeded to Corinth. See ver. 17. 

Ibid. ἵνα ἀφόβως. See that you give him no 
cause for fear. Coinpare 1 Tim. iv. 12. 

11. ἐκδέχομαι. It seems probable that 8. 
Paul had left Ephesus before Timothy’s return 
from Corinth. Pyle translates this, J and all 
my company shall earnestly expect him. 

12. "AwoAA@. He appears to have been in 
Crete a little before this time. Titus iii. 13. 

Ibid. οὐκ ἦν θέλημα. Theophylact interprets 


it, ὅ Θεὸς οὐκ ἤθελεν. 
unwilling. 

Ibid. ἐλεύσεται. Jerom says, that Apollos 
sii to Corinth after this. 

. οἴδατε. Respect, pay attention to. Wol- 
ia Pyle. 

Ibid. διακονίαν. It seems probable, that 
Stephanas was a deacon of the church of Co- 
rinth, or perhaps a abe at and that he went 
now to Ephesus with the letter to S. Paul. 

17. Φουρτονυνάτον. Fortunatus is mentioned 
in Clement’s epistle to the Corinthians, ¢. ult. 

Ibid. ὑστέρημα. These persons, by goihg in 
person to S. Paul, supplied what the Corinthians 
could not communicate by letter. Compare Phil. 
ii. 30. 

19. *"AxdéAas. See Acts xviii. 26. 

22. μαρὰν ἀθὰ means, the Lord will come. 


Macknight, Apollos was 


THE SECOND EPISTLE TO THE 
CORINTHIANS. 


This Epistle was written in the summer or autumn of 52, when S. Paul 
was in Macedonia, on his way from Ephesus to the south of Greece : vii. 
5; ix. 2. He had expected to meet Titus at Troas, (ii. 12, 13,) but was 
not joined by him till he had entered Macedonia, vii. 6. Titus had passed 
through Corinth on his road, and brought an account to 8. Paul of the 
reception of his first Epistle in that city. Timothy had also been obliged 
to leave Ephesus, and following 8. Paul overtook him in Macedonia. The 
Epistle was carried to Corinth by Titus. 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


Η ΠΡΟΣ 


ΚΟΡΙΝΘΙΟΥ͂Σ 


ΕΠΙΣΤΟΛΗ AEYTEPA. 





1 "ΠΑΥ͂ΛΟΣ ἀπόστολος ᾿Ιησοῦ Χριστοῦ, διὰ θελήματος « Ῥμμ." 1. 
Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ 
ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσι τοῖς οὖσιν ἐν ὅλῃ τῇ ᾿Αχαΐᾳ' 

2>ydpis ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Kupiov » Rom. 7; 


ἾἸησοῦ Χριστοῦ. 


1 Cor. i. 8; 
Eph. i. 2; 


8 “Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ 1 Ἐ5-}. 3. 


e Eph. i. 3; 


Χριστοῦ, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλή- 1 Pet.i. 3. 
4 σεως, 16 παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ 4 vii. 6. 
δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς παρα- 
δ κλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ" “ὅτι καθὼς «iv. 10; 


περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω ὃ 


1a Col. i. 24. 


6 Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. [εἴτε δὲ Ors- εἰν. 15, 17. 
βόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας, τῆς ἐν- 
εργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς 
πάσχομεν" εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως 

7 καὶ σωτηρίας" καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν' Seidores ε Heb. vi. 9, 
ὅτι ὥσπερ κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τὴς παρα- δ᾿ 

8 κλήσεως: "Ov γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὑπὲρ τῆς » Act. xix. 
θλίψεως ἡμῶν τῆς γενομένης ἡμῖν ἐν τῇ ᾿Ασίᾳ, ὅτε καθ᾽ ὑπερ- 1 Gor xv.38. 
βολὴν ἐβαρήθημεν ὑπὲρ δύναμιν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ 


Cuap. I. 4. τοὺς ἐν πάσῃ θλίψει, those that 
are in any affitction. 

5. We are able to administer comfort to 
others, because in proportion to the sufferings 
which the gospel of Christ exposes us to, so does 
the same gospel supply us with consolation, which 
we are able to administer to others. Compare 
spaose τὰ παθήματα τοῦ Χριστοῦ with Col. 
i. 24. 

6. If we suffer afflictions, it is through our en- 
deavours to afford you spiritual consolation and to 
save your souls : zs ourselves receive consolation 
in these afflictions, it is that we may be able to 
administer the same to you, which will enable you 
to endure the same sufferings: and I havea firm 


hope, that you will be able to endure them, sinee I 
know that the same spiritual consolation, which 
we receive, will be granted also to you. The 
order of the words ought perhaps to be thus 
πάσχομεν" καὶ ἣ ἐλπὶς ἡμῶν βεβαία ὑπὲρ 
ὑμῶν’ εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν πα- 
ρακλήσεω καὶ σωτηρίας. 

7. εἰδότες. There is a similar construction 
in Herodotus, κατεφαίνετό σφι εἶναι ἀδύνατα 
τὰ βασιλῇος πρήγματα ὑπερβαλέσθαι, εὖ τε 
ἐπιστάμενοι x. τ᾿ Δ. vi. 18. 

8. ὑπέρ. The reading is probably περὶ, and 
ἡμῖν is to be omitted. 

Ibid. ἐξαπορηθῆναι, we despaired. See iv. 8. 





366 ἘΠΙΣΤΟΛΗ [Κεφ. 1. 


Ι Ζοτ. xvii.5, τοῦ ζῆν ἀλλὰ αὐτοὶ ἐν ἑαντοῖς τὸ ἀπόκριμα τοῦ θανάτου 9 
1. 


k 1 Cor. xv. 
81. 


iv. 15; 
Rom. rv. 


av. 12; 
Phil. ii. 16; 
iv. 1; 

1 Thess. ii. 
19, 20. 


e Rom. i.11; 
1 Cor. xvi. 5. 


ἐσχήκαμεν, iva μὴ πεποιθότες ὧμεν ἐφ᾽ ἑαυτοῖς, ἀλλ᾽ ἐπὶ τῷ 
Θεῷ τῷ ἐγείροντι τοὺς νεκρούς" *bs ἐκ τηλικούτου θανάτου 10 
ἐρρύσατο ἡμᾶς καὶ ῥνεται, εἰς ὃν ἠλπίκαμεν ὅτι καὶ ἔτι ῥύσε- 
ται, Ἰσυνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, ἵνα ἐκ 11 


- τηθῇ ὑπὲρ ἡμῶν. 


mH γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συν- 12 
εἰδήσεως ἡμῶν, ὅτι ἐν ἁπλότητι καὶ εἰλικρινείᾳ Θεοῦ, οὐκ ἐν 
σοφίᾳ σαρκικῇ, ἀλλ᾽ ἐν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσ- 
μῳ, περισσοτέρως δὲ πρὸς ὑμᾶς. οὐ γὰρ ἄλλα γράφομεν ὑμᾶν, 13 
ἀλλ᾽ ἢ ἃ ἀναγινώσκετε, ἢ καὶ ἐπυγινώσκετε, ἐλπίζω δὲ ὅτι καὶ 
ἕως τέλους ἐπυγνώσεσθε, "καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, 14 
ὅτι καύχημα ὑμῶν ἐσμεν, καθάπερ καὶ ὑμεῖς ἡμῶν, ἐν τῇ ἡμέρᾳ 
τοῦ Κυρίου ᾿Ιησοῦ. “Καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην 15 
πρὸς ὑμᾶς ἐλθεῖν πρότερον, ἵνα δευτέραν χάριν ἔχητε' καὶ δι 16 
ὑμῶν διελθεῖν εἰς Μακεδονίαν, καὶ πάλιν ἀπὸ Μακεδονίας 
ἐλθεῖν πρὸς ὑμᾶς, καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν ᾿Ιου- 
δαίαν. τοῦτο οὖν βουλευόμενος, μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρη- 17 
σάμην ; ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ἢ παρ᾽ 
ἐμοὶ τὸ ναὶ ναὶ, καὶ τὸ ob οὔ ; πιστὸς δὲ 6 Θεὸς, ὅτι ὃ λόγος 18 
ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο ναὶ καὶ ob ὁ γὰρ τοῦ Θεοῦ υἱὸς 19 
᾿Ιησοῦς Χριστὸς ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθεὶς, δι’ ἐμοῦ καὶ ΣΊ- 
λουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὗ, ἀλλὰ ναὶ ἐν 
αὐτῷ γέγονεν: ὅσαι γὰρ ἐπαγγελίας Θεοῦ, ἐν αὐτῷ τὸ ναὶ, καὶ 20 
ἐν αὐτῷ τὸ ἀμὴν, τῷ Θεῷ πρὸς δόξαν, δι’ ἡμῶν. Ῥὸ δὲ βεβαιῶν 21 


9. ἀπόκριμας But we had made up our 
minds, as having received the sentence of death. 
11. ἵνα ἐκ πολλῶν. That the favour being be- 
stowed upon me at the petition of many persons, 
may be acknowledged with thanks by many persons 
on my behalf. See iv. 15. Προσώπων is here 
used for persons in the modern sense of the term. 
12. τὸ μαρτύριον, and that which is testified by 
our own consciences. 
Ibid. εἰλικρινείᾳ Θεοῦ. Godly sincerity, such sin- 
cerity as is well-pleasing to, or required by, God. 

Ibid. χάριτι Θεοῦ. ἊΝ allusion to the spi- 
ritual gifts, and power of working miracles. 

13. "RA ἀναγινώσκετε. Wolfius explains 
it, We write nothing but what you may read in 
the scriptures. But it probably alludes to the 
ἁπλότης and εἰλικρίνεια in ver. 12: the words 
which I use have no other meaning than what ap- 
pears when you read them, and the truth of which 
is acknowledged by you. 

14. ἀπὸ μέρους. Some of you at least. 
Rom. xv. 15. 

Ibid. καθάπερ. As we also shall boast of your 
conversion at the last day. See 1 Thess. ii. 19; 


Phil. ii. 16. 
15. πρότερον. 8. Paul had formed a wish of 


See 


oing to Corinth before this, but was turned 
from i See xii. 14; xiii 1. 
Ibid. δευτέραν χάριν. A second distribution of 


spiritual gifts. 
The reading is probably 


17. βουλενόμενος. 
βουλόμενος. 

Ibid. τὸ ναὶ ναί. Perhaps the repetition of 
ναὶ and οὐ makes no difference in the sense: 
see Matt. v. 37. “Iva 9} wap’ ἐμοὶ τὸ val καὶ τὸ οὗ 
would mean that there is this change of purpose 
in me: or if we understand ἵνα τὸ val ᾧ val, καὶ 
τὸ οὗ ἦ οὗ, the sentence would mean, Do 7 form 
my resolutions from worldly motives ? when I say 
yea,.do I say so from worldly motives, or when I 
say nay, do I say it from worldly motives ? 

18. οὐκ ἐγένετο ναὶ καὶ οὔ. Has not been subd- 
ject to wavering or inconsistency. He perhaps 
means, Whatever I may have been as to ful- 
filling my own intentions, yet the word of God, 
which J preached unto you, has not been vari- 
able. 

20. 3: ἡμῶν. The promises which are made 
known by ws. The reading is probably διὸ καὶ 
δὶ αὐτοῦ τὸ ἀμήν. 

21. βεβαιῶν εἰς Χριστόν. Who makes us firm 
ἐμ Christ, i. e. in our faith in Christ. 


Κεφ. 1, 2.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 


867 


22 ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν, καὶ χρίσας ἡμᾶς, Θεός: «ὁ καὶ Soar 
σφραγισάμενος ἡμᾶς, καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν Eph, i. ary 
v. 30, 


ταῖς καρδίαις ἡ ἡμῶν. 


28 "Eye δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυ- τι. 8; 


34 χὴν, ὅτι φειδόμενος ὑ ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον: "οὐχ 
᾿κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς 


ev xii. 203 
OTL xiii. 2, 10; 
Rom. i. 9; 
ix. 1; 


2 ὑμῶν, TH yap πίστει ἑστήκατε' ἔκρινα δὲ ἐμαντῷ τοῦτο, τὸ μὴ Gal. i. 20; 


2 πάλιν ἐλθεῖν ἐν λύπῃ πρὸς ὑμᾶς. εἰ yap ἀγὼ λυπῶ ὑμᾶς, 


1 Cor. iv. 41. 
καὶ τίς ὁ Rom.xi.20; 
1 Cor. iii. δ. 


8 ἐστιν ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; ; ἱκαὶ ὄγραψα i pes, 
ὑμῖν τοῦτο αὐτὸ, ἵνα μὴ ἐλθὼν λύπην ἔ ἔχω ἀφ᾽ ὧν ἔδει με χαί- t viii. 223 
pew “πεποιθὼς ἐπὶ πάντας ὑμᾶς, ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν τ Τὰ 

4 ἐστιν. ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα 


ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην 


ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. 
δ "Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλ᾽ ἀπὸ μέρους, © 1 Cor. ν.1. 
6 ἵνα μὴ ἐπιβαρῶ, πάντας ὑμᾶς. "ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία «1 Cor. ν. δ. 
7 αὕτη ἡ ὑπὸ τῶν πλειόνων' ὥστε τοὐναντίον μᾶλλον ὑμᾶς χα- 
ρίσασθαι καὶ παρακαλέσαι, μήπως τῇ περισσοτέρᾳ λύπῃ κατα- 
8 ποθῇ ὁ τοιοῦτος. διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγά- 
Ὁ πην. εἰς τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ 
10 εἰς πάντα ὑπήκοοί ἐστε. ᾧ δέ τι χαρίζεσθε, καὶ ἐγώ" καὶ γὰρ 
ἐγὼ εἴ τι κεχάρισμαι, ᾧ κεχάρισμαι, Ot ὑμᾶς, ἐν προσώπῳ 


11 Χριστοῦ, ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ' 


αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. 


22. σφραγισάμενος. A person puts his seal 
upon any thing which he wishes to mark as his 
own. So the gift of the Spirit at baptism is the 
seal or token of Christians belonging to God. 

23. φειδόμενος. The real reason of my 
changing my intention of coming to you before 
was on account of the irregularities, which I 
heard of among you. If I had come then, I 
must have censured you severely for them, and 
I wished to forbear doing this in person. 

24. οὐχ ὅτι. Not that we have power to make 
you believe whatever we please, though we have 
power to punish you for irregularities: dué 
whatever we do, is to be done for your good, that 
your faith may be a source of joy to you: for it is 
by this faith, and not by any exertions of ours, 
that you are to be saved. 

Cuap. Il. 1. ἔκρινα. At the time which I 
have heen speaking of J determined, that, when- 
ever I came to you again, it should not be with 
feelings of sorrow. He therefore wrote his first 
Epistle, instead of going then in person, that he 
might induce them to amend the irregularities 
which he had condemned, and so prepare the 
way for his going there οὐκ ἐν λύπῃ. 

2. For though I perhaps have caused sorrow 
to some of you, yet still, as I said, I shall have 
pleasure, when I come to you, because I shall 
‘ind that person amended by my reproof. 


ov yap 


8. ἔγραψα. In my former letter; or perhaps 
in this very letter. 

Ibid. πεποιθώς. Being certain in the case of 
every one of you, that whatever gave me plea- 
sure, would give pleasure to all of you. 

5. I have said, that I wished to come to you 
without feeling sorrow: but if any one has done 
any thing to cause sorrow, he causes it not only 
to me, but in part also (for I do not wish to 
aggravate the extent of it,) to all of Ae 

6. τῶν πλειόνων. See 1 Cor. v. 4. συναχθέν- 
των ὑμῶν. 

8. κυρῶσαι. This signifies, that his pardon 
and readmission were to be effected by a public 
act. Raphel, Wolfius, Macknight. 

9. One of my objects in writing my former 
letter, in which I told you to punish this person, 
was to ascertain whether you would obey me in 
every thing. S. Paul might have punished the 
offender without the concurrence of the Corin- 
thians. See 1 Cor. v. 3. 

10. ἐν προσώπῳ Χριστοῦ. S. Paul had pun- 
ished the offender ἐν τῷ ὀνόματι τοῦ Kuplov 
ἡμῶν Ἰησοῦ Χριστοῦ. He means to say, that he 
had authority from Christ to punish and to 
pardon. 

11. πλεονεκτηθῶμεν. So Plutarch has wAeop- 
εκτούμενος ὑπὸ τῶν πολεμίων. Parall. p. 307. 
It means an advantage gained by craft. 


868 


Σ Act. xvi. 8; 
1 Cor. xvi. 9. 


εσιν 

2 vii. δ. μον" 

8 Οο]. 1. 31. ΔΤ ῷ 
a 


EMIS TOAH 


(Keg. 2, 8. 


γ᾽ Ελθὼν δὲ εἰς τὴν Τρωάδα eis τὸ εὐαγγέλιον τοῦ Xpic- 12 
τοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄν- 18 
τῷ πνεύματί μου, τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν 
ἀλλὰ ἀποταξάμενος αὐτοῖς, ἐξῆλθον εἰς Μακεδονίαν. 
δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ 14 


Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δε 


b1Cor.i.18. ἡμῶν ἐν παντὶ τόπῳ. ὃ 
e ili. 5, 6; 
La. ii. 34. 


@ iv. 3. ταῦτα Tis ἱκανός ; “ 
ey. 12; 
x. 8. 

1 Cor. ix. 
3, 3. 
ε Exod. 
zziv. 12; 
xzxxiv. 1; 
Jer. xxxi. 33; 


ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ 15 
ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις" “οἷς μὲν, ὀσμὴ 16 
θανάτου εἰς θάνατον' οἷς δὲ, ὀσμὴ ζωῆς εἰς ζωήν. καὶ πρὸς 
οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ, καπηλεύοντες 17 
τὸν λόγον τοῦ Θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐς Θεοῦ, 
κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. ᾿Αρχόμεθα πάλεν 3 
ἑαυτοὺς συνιστάνειν ; εἰ μὴ χρήξομεν, ὥς τινες, συστατικῶν 
ἐπιστολῶν πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν συστατικῶν ; ἡ ἐπιστολὴ 2 
ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσ- 


Escch.xi.19, Κομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων" &davepov- 3 


46 


xxxvi. 36) μενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν, 


b ii. 16; 
Phil. ii. 18. 
iv. 18; 


ἐγγοεγραμμένη οὐ μέλανι, ἀλλὰ πνεύματι Θεοῦ ζῶντος, οὐκ ἐν 
πλαξὶ λιθίναις, ἀλλὰ ἐν πλαξὶ καρδίας σαρκίναις. Πεποίθησιν + 


. Υ 7 vw a “a N A 4 - 3 
οι χχχί δι; δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν' ὃ οὐχ ὅτι δ 


87, 29; 
vii 


ἱκανοί ἐσμεν ἀφ᾽ ἑαυτῶν, λογίσασθαί τι, ws ἐξ ἑαυτῶν, ἀλλ᾽ ἡ 


Heb. viii.6,8. (KAVOTNS ἡμῶν ἐκ τοῦ Θεοῦ" ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους ς 


12. This is to shew still more his affection 
for the Corinthians, and his desire to visit them. 
When he came to Troas, though there was good 
opportunity there for preaching the gospel, yet 
because he did not find Titus there, who was 
bringing him an account from Corinth, he 
passed on, and went into Macedonia. 

14. θριαμβεύειν means to lead about in a 
triumphal procession; and is applied either to 
the conquered enemy, as in Col. ii. 15, or to the 
friends of the victor, who accompanied him. 
It is understood here in the latter sense by 
Elsner. 

Ibid. ὀσμήν. Flowers were thrown into the 
car in triumphal] processions: see Ovid, Trist. 
iv. 2, 29: and Plutarch speaks of the streets 
on such occasions being θυμιαμάτων πληρεῖς. 
Vita mil. p. 272. 

15. Ifwe still follow the metaphor, σωζομένοις 
means the conquerors who had escaped, and 
ἀπολλυμένοις the conquered, who were often 
put to death at the triumph. Cicero writes, 
** At etiam qui triumphant, eo diutius vivos 
hostium duces reservant, ut his per triumphum 
ductis pulcherrimum spectaculum fructumque 
victoria populus Romanus, percipere possit: 
tamen cum de foro in Capitolium currum flec- 
tere incipiunt, ilJos duci in carcerem jubent: 
idemque dies et victoribus (σωξομένοις) imperii 
et victis (ἀπολλυμένοις) vite finem facit.” Jn 
Ver. v. 30. 

16. οἷς μέν. To the vanquished, the smell] of 
these perfumes is a prelude to death: οἷς δὲ, to 


the victorious party, it is a sign of fresh life and 
vigour. 

Ibid. καὶ πρὸς ταῦτα τίς ἱκανός ; Theophylact 
explains this to mean, 4nd who is sufficient of 
himself to do this without the power of God? See 
iii. 5. 

17. καπηλεύοντες, adulterating. The meta- 
phor is taken from vintners mixing water with 
wine. Valcken. ad 1 Cor. v.6. S. Paul says, 
Who is able of himself to preach the gospel? 
We do not pretend to do so: we preach it as 
coming from God, without mixing with it any 
thing of our own. 

Cuap. III. 1. ᾿αρχόμεθα. 8. Paul asks, 
By thus speaking of our own sincerity, are we 
beginning to recommend ourselves ? To which he 
answers, No, unless we want recommendatory 
letters to you, which we do not. But perhaps 
the reading is ἢ μὴ χρήζομεν ; or do we want ὃ 

2, 8. There seem to be two metaphors here. 
In ver. 2. the conversion of the Corinthians is 
said to be the letter of recommendation of the 
apostles. In ver. 3. Christ is supposed to have 
written a letter, the execution of which is com- 
mitted to the apostles. 

4. This verse may be connected with the end 
of the last chapter. The sincerity, with which 
we preach the word of God, gives us confidence : 
not as if we are able to preach it of ourselves, for 
ἐξ comes from God. Fell. 

δ. Wolfius refers ἀφ᾽ ἑαυτῶν to the will, ἐξ 
ἑαυτῶν to the power. 


Κεφ. 3.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β. 


369 


καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος" τὸ γὰρ 
7 γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ξωοποιεῖ. * Εἰ δὲ ἡ διακονία * Exod. 


xxiv. 123 


a ,ὔ > , 9 ες 
τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη ἐν λίθοις ἐγενήθη ἐν xxxiv. 1, 


&e.; 


δόξη, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ἸΙσραὴλ εἰς τὸ το a: 
πρόσωπον Μωσέως, διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν 
8 καταργουμένην, πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος 
9 ἔσται ἐν δόξῃ ; εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ 
10 μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. καὶ γὰρ 
οὐδὲ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, ἕνεκεν τῆς 
11 ὑπερβαλλούσης δόξης. εἰ γὰρ τὸ καταργούμενον, διὰ δόξης, ποὰλ- 
12 λῷ μᾶλλον τὸ μένον, ἐν δόξῃ. "Ἔχοντες οὖν τοιαύτην ἐλπίδα, | Eph. τὶ. 19, 
18 πολλῇ παρρησίᾳ χρώμεθα' “ καὶ οὐ καθάπερ Μωσῆς ἐτίθει ww Exod. 


xxxiv.33,&c. 


“ \ 3 , 
κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ, πρὸς TO μὴ ATEVITAL τοὺς Rom. x. 4. 
a " ? >? , vi. 103 
14 υἱοὺς Ισραὴλ els τὸ τέλος τοῦ KaTapyoupévou’ " ἀλλ᾽ ἐπωρώθη 5 Ess vil 


Exzech. xii.3; 


’ 3 a Ww A ~ ¢ XN » AN 4, M tt. iii 11 Η͂ 
τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον τὸ αὑτὸ κάλυμμα Mat Ns 


, 


ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτο- 26; Rom. 


15 μενον, ὅτι ἐν Χριστῷ καταργεῖται: ἀλλ᾽ ἕως σήμερον, ἡνίκα ~™ 


ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται" 
16 9 ἡνίκα δ᾽ ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. © Rom. αἱ. 


23, 26. 


17 P‘O δὲ Κύριος τὸ πνεῦμά ἐστιν" οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ, son, iv. 24. 


18 ἐλευθερία. « ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ 
δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφού- 


XN 
ναν.Ἶ; 
ΤῊΝ Ὁ Cor. xiii.1% 


μεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου πνεύματος. 


6. γράμμα, the Law: πνεῦμα, the Gospel. 
The former killeth, i. e. it denounces death as 
a punishment, without giving any means of 
escape; see Gal. ii. 19 : the latter conveys the 
privilege of rising again from the dead. 

7. ἡ διακονία τοῦ θανάτου. The circumstances 
which attended the giving of the Law; which 
Law condemns to death. 

9. For if the circumstances attending the 
giving of the condemnatory Law were glorious, 
much more do the circumstances attending the 
giving of the justificatory Gospel abound in 

lory. 

10. For that which seemed to be glorious, 
was not glorious, when viewed in this respect, 
ἐν τούτῳ τῷ μέρει, (see ix. 3; Col. ii. 16.) with 
reference to the glory which so greatly exceeds 
it, ἕνεκεν τῆς ὕπερβ. δόξης. See Beza, Raphel, 
Palairet. 

11. διὰ δόξης, was accompanied with glory at 
its delivery. 

12. τοιαύτην ἐλπίδα. Such confidence in the 
glorious perpetuity of the gospel ministration. 

18. πρὸς τὸ μή. Because they did not look at 
the real end of the Mosaic dispensation. In 
Rom. x. 4. Christ is said to be ‘the end of 
the Law.” 

14. κάλυμμα. Perhaps there is an allusion 
to the person wearing a veil, who read the Law 
in the synagogue. 

Ibid, ὅτι ἐν Χριστῷ καταργεῖται. Because it 


can only be removed by their acknowledging 
Christ to be the end of the Law: which they 
will not do. See ver. 16, 

16. ἡνίκα δ᾽ ἂν ἐπιστρέψῃ. This is perhaps 
an allusion to Exod. xxxiv. 34, which is quoted 
by Origen, ἡνίκα 8 ἂν ἐπέστρεψε πρὸς Κύριον. 
When Moses turned towards God, he took the 
veil off his face: and when the Jews turn to 
ig the veil of ignorance will be taken from 
them. 

17. Ὁ δὲ Κύριος. Inver. 18, 14. he had binted 
that Christ is the end of the Law. He now says, 
that the Lord, i.e. Christ, is revealed spiritually 
in the Law: and where there is this spiritual 
perception of Christ, there is liberty, i.e. freedom 
of explaining the doctrine, (παρρησία, ver. 12.) 

18. κατοπτριζόμενοι. Seeing in a glass. Bos, 
Elsner, Hombergius, Alberti, Wolfius. It means 
that Christians see clearly the glorious nature 
of the gospel. There is perhaps an allusion to 
Moses desiring to see the glory of God. Exod. 
xxiii. 18. 

Ibid. μεταμορφούμεθα. We are not only able 
to see the glory of the Lord, (which the Jews 
were not,) but we are ourselves transformed into 
the same image, passing from the Mosaic die- 
pensation, which had a certain degree of glory, 
to the Christian dispensation, which has much 
greater glory; this transformation being ef- 
fected by Christ, who is revealed spiritually in 
the Law, (ver. 17.) 


Bb 


370 


ἘΠΙΣΤΟΛῊ 


[Κεφ. 4. 


'1Cor.vii5." Διὰ τοῦτο ἄχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, 4 


εἰ, 17; 


οὐκ ἐκκακοῦμεν, "ἀλλ᾽ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, 2 


τ thie. a. μὴ περιπατοῦντες ἐν πανουργίᾳ, μηδὲ δολοῦντες τὸν λόγον τοῦ 


8, ὅ. 


8 iii. 18; 
Esa. vi. 10; 
Joh. xii. 
31, 40; 

xiv. 30; 
Col. i. 15; 
Heb. i. 8. 
34. 24. 


y Gen. i. 3; 
ἃ Pet. i. 19. 


Θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστῶντες ἑαυτοὺς 
πρὸς πᾶσαν συνείδησιν ἀνθρώπων, ἐνώπιον τοῦ Θεοῦ. "Εἰ δὲ 8 
ὶ ἔστι κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυ- 
μένοις ἐστὶ κεκαλυμμένον" “ev οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου 4 
ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ αὐγάσαι αὐ- 
τοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, 
ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. *ov γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ 5 
Χριστὸν ᾿Ιησοῦν Κύριον" ἑαυτοὺς δὲ, δούλους ὑμῶν διὰ ᾽Ιη- 
σοῦν. ὅτι ὃ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς 6 
ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν, πρὸς φωτισμὸν τῆς γνώ- 


ΑἹ δος, i. 5. σεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ ᾿Ιησοῦ Χριστοῦ. 


ἃ Peal. 
uxxvii. 24 
bi. 8; 
Rom. viii.17 


*"Exopev δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἢ 
ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ἦ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν" ἐν 8 


ew i7,) παντὶ θλιβόμενοι, ἀλλ᾽ οὐ στενοχωρούμενοι" ἀπορούμενοι, ἀλλ᾽ 
Phil. ΗΪ. 10; οὐκ ἐξαπορούμενοι: "διωκόμενοι, ἀλλ᾽ οὐκ ἐγκαταλειπόμενοι" 9 


Tim. ii. 
11, 13; 
1 Pet. iv. 13. 
e Psal. 
xliv. 22; 


καταβαλλόμενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι" -ardavrote τὴν véxpw- 10 
σιν τοῦ Κυρίου ᾿Ιησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ 


Bera vin 36, 607 τοῦ ᾿Ιησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. “ἀεὶ γὰρ ἡμεῖς 1! 
1 Cor. ἐν. 9; οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ ᾿Ιησοῦν, ἵνα καὶ ἡ ξωὴ 


xv. 81, 49 ᾽ a a a o a “a 
Col. iii, 4. τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. ““Ὥστε ὁ μὲν 12 
M na ΄“ ‘ a 
: ἀν ΕΘΗ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. “ἔχοντες δὲ τὸ 18 
10. αὐτὸ πνεῦμα τῆς πίστεως, κατὰ TO γεγραμμένον, “᾿Επίστευσα, 
» Ἁ 4 \ a a “ 
vn. διὸ ἐλάλησα; καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν: [εἰδότες 14 


1 Cor. vi. 14. ὅτι ὁ ἐγείρας τὸν Κύριον ᾿Ιησοῦν καὶ ἡμᾶς διὰ ᾿Ιησοῦ ἐγερεῖ, 


κἰ.6,11; 


Ἁ a A 
$Tim. ii. 10. Καὶ παραστήσει σὺν ὑμῖν. ETA yap πάντα δι᾽ ὑμᾶς, iva ἡ χάρις 15 


h Rom. 


4 [οἱ 
πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς 


vii. 3ὲ; ; 
Eph. iil. 16; τὴν δόξαν τοῦ Θεοῦ. "Avo οὐκ ἐκκακοῦμεν" GAN εἰ καὶ ὁ ἔξω 16 


Col. iii. 10; 


1 Pot. iti. 4. ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ᾽ ὁ ἔσωθεν ἀνακαινυῦται ἡμέρᾳ 


Cuap. IV. 2. δολοῦντες is the same as 
καπηλεύοντες in ii. 17. 

Ibid. πρὸς πᾶσαν συνείδησιν is connected with 
φανερώσει by Bos and Wolfius, 

8. ἀπολλυμένοις. See ii. 15. It means those 
who have incurred the punishment of death for 
their sins, 

4. The God of this world is the Devil. 
John xii. 81; xiv. 80; Eph. vi. 12. 

6. ἐν προσώκῳ. This perhaps is an allusion 
to Exod. xxxiii. 20, where God says to Moses, 
Thou canst not see my face. Though we cannot 
see the face of God, we may in Christ see the 
glory of God. 

7. ὁστρακίνοις. The metaphor is perhaps 
taken from lamps. The light of the knowledge 
of God is a treasure, and it burned in the 


apostles, not as in lamps of gold or silver, but 
earthenware. 


See 


8. στενοχωρούμενοι is violently squeezed in the 
arms in wrestling. For ἐξαπορούμενοι see i. 8. 

9. Pursued by our enemies, but not forsaken, 
either by God, (Raphel, Macknight,) or by our 
friends. (Wolfius. ) 

10. τὴν νέκρωσιν κι τ. A. This phrase is 
explained by ἀεὶ eis θάνατον παραδιδόμεθα in 
ver. 1]. Their continual exposure to dangers 
reminded men of the death of Jesus, and their 
preservation from them reminded them of the 
resurrection of Jesus. See Col. iii. 3. 

12. So that, while we are incurring the 
danger of death, you are persuaded to embrace 
the gospel, and so become partakers of eternal 
life. 

13, 14. We endure all these afflictions through 
a principle of faith. 

15. τὰ yap πάντα δι ὑμᾶς. For we suffer all 
these things to promote your conversion. 


Κεφ. 4, 5.] ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 371 


i Psal.zzx.5; 


17 καὶ ἡμέρᾳ. 'τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ᾽ 5 Peels oy 
Rom. viii. 18; 


ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάξεται 
a e “a ° 9 1 Pet. i. 6. 
18 ἡμῖν, Κμὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ BE \ Rom. vii 


πόμενα' τὰ γὰρ βλεπόμενα, πρόσκαιρα' τὰ δὲ μὴ βλεπόμενα, a outs 


24. 


5 αἰώνια. ‘oldapev γὰρ, ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκή- 14. 

νους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον, ™ Rom. vill 
4 αἰώνιον, ἐν τοῖς οὐρανοῖς. ™xal γὰρ ἐν τούτῳ στενάζομεν, τὸ « 1 Cor. xv. 
8 οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες" εἴ 35 5. 85. 


4 γε καὶ ἐνδυσάμενοι, οὐ γυμνοὶ, εὑρεθησόμεθα. "καὶ γὰρ οἱ ὄντες 
ἐν τῷ σκήνει στενάξομεν βαρούμενοι" ἐπειδὴ οὐ θέλομεν ἐκδύ- 


οἱ. 82: 


Eph. i. 18; 
iv. 30. 


σασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς "1 Par 


5 ζωῆς. °6 δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο, 
6 δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. 


τος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. 
9 Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, 


. : xxix. 15; 
Θεὸς, ὁ καὶ Ps-xxxix.12; 


a 9. cxix. 19; 
P θαρροῦντες οὖν Heb. xi. 18. 


8 Peal.) xii.13s 
De Jer. xvii. 10; 

εἴτε ἐκδημοῦντες, xxxii. 19; 
nm Matt. xvi.273 


10 b » 3 a ] 8 ‘ \ 4 e “ OF ὃ 
εὐάρεστοι αὐτῷ εἶναι. "τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ xxv. 32; 


ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος 


Rom. ii. 6,7; 
xiv. 10, 12. 


τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. 1 Cor. iv. 3; 


Gal. wi. δ: 


11 teSotes οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώπους πείθομεν, Θεῷ Apor. ii. 28; 


δὲ πεφανερώμεθα' ἐλπίξω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν 


12) πεφανερῶσθαι. 


xxii. 13. 
tiv. 2; 


"ov yap πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, 754. 38. 
ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε 
13 πρὸς τοὺς ἐν προσώπῳ καυχωμένους, καὶ οὐ καρδίᾳ. χεἴτε γὰρ * ” 


ui. 14; 
ii. 1; 


xi, 1,16,17; 


14 ἐξέστημεν, Θεῷ" εἴτε σωφρονοῦμεν, ὑμῖν. Ἢ yap ὠγάπη τοῦ τ. 6, 11. 


Cuap. V. 1. οἰκία τοῦ σκήνους is used for 
the body: or rather σκῆνος is the body, and οἰκία 
this world in which it dwells, Plato called 
the body γήϊνον σκῆνοΞ. Gorgias, when asked 
whether he was willing to die, “ μάλιστα, εἶπεν, 
“ ὡσπὲρ yap ἐκ σαπροῦ καὶ ῥέοντος ουἰκιδίου 
ἀσμένως ἀπαλλάττομαι." Apud Stob. Serm. 117. 
p. 600. 

2. ἐν τούτῳ: On this account, i.e. on ac- 
count of the certsin knowledge (οἴδαμεν) of the 
ane prepared in heaven. Olearius, Wol- 

us. 

Ibid. ἐξ οὐρανοῦ is heavenly, as in Luke 
xi. 18. 

3. εὑρεθησόμεθα applies to ἐνδυσάμενοι as 
well as to γυμνοί" since we shall then be found to 
have put on, and not to have put off. 

4. The reading is probably ἐν τῷ σκήνει 
τούτῳ. 

Ibid. ἐπειδή. He means to say, that he 
wishes to get rid of this body, not merely for 
the sake of getting rid of it, but for sake of 
utting on the glorified body: but the best 

SS. read ἐφ᾽ ᾧ for ἐπειδή. 


δ. κατεργασάμενος. He that has made us 
have this desire; or, that bas prepared us for 
this change. 

7. For while we are in the body, though we 
hold communion with Christ, it is by the ex- 
ercise of faith: we cannot really see him, as we 
shall do, when we have got rid of this body. 

10. τὰ διὰ τοῦ σώματος. Elian speaks of 
τὰ διὰ τοῦ σώματος πραττόμενα. Hist. Anim. 
v. 26. 

11. Θεῷ πεφανερώμεθα. Our sincerity is per- 
fectly known to God. There is perhaps an al- 
lusion to saath grid ar inver.10. The thoughts 
of all men will be laid open at the last day: and 
S. Paul says, that his thoughts are now laid 
open to God. 

12. I have not said this, as thinking that you 
want to be informed of it yourselves, but bave 
mentioned it as a topic which you may use, 
when speaking favourably of us. Γὰρ is perhaps 
to be omitted after ot. 

Ibid. ἐν προσώπῳ. In outward appearances. 

13. ἐξέστημεν and σωφρονοῦμεν perhaps ap- 
ply to the language which S. Paul used af tinn- 


Bb2 


Rom. viii.16; 


372 


ἘΠΙΣΤΟΛΗ 


[Κεφ. ὅ, 6. 


ἡ οι. ν.15; Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἰ εἷς ὑπὲρ πάν- 15 


wi. 11, 12; 
xiv. 7; 
Gal. ii. 20; 


3 2 Ν e ¢ > , . Λε Ἁ , 3 
των ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον" καὶ ὑπερ πάντων ἀπ- 


e a a“ “ 9 Α a ¢ XN 9 Le] 
1 Thess.v.10; ἔθανεν, iva οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν 


1 Pet. iv. 8. 
5 Gal. v. 6; 
wi. 15; 

Col. ini. 11. oo 


ἀποθανόντι καὶ ἐγερθέντι. "ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα 16 
΄ Ἁ 
οἴδαμεν κατὰ capa’ εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, 


λλὰ νῦν οὐκ ἔ : “Bote εἴ τις ἐν Χριστῷ, καινὴ 17 
Ben ati, ἀλλὰ νῦν οὐκ ETL γινώσκομεν. "ὥστ ς ριστῷ, καινὴ 1 


18, 19; 
Rom. viii. 10; 


, 


κτίσις" τὰ ἀρχαῖα παρῆλθεν" ἰδοὺ, γέγονε καινὰ τὰ πάντα. "Ta δὲ 18 


Gsl. vi. 15; πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ ᾿Ιησοῦ 


Αρος. xxi. 5. 
b Rom. v.10; 
Col. i. 20; 
1 Job. ii. 2; 
iv. 10. 


1 Joh. iii. 5; 


Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς" “ὡς 19 
ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογι- 
᾿ ζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν 
λόγον τῆς καταλλωγῆς. “Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς 20 
τοῦ Θεοῦ παρακαλοῦντος δι’ ἡμῶν' δεόμεθα ὑπὲρ Χριστοῦ, 
καταλλάγητε τῷ Θεῷ' τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ 21 


: ἐν αὐτῷ. “συνεργοῦντες δὲ καὶ παρακαλοῦμεν, μὴ εἰς κενὸν τὴν G 


1 Pet. ii. 22. χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς" (‘reyes γὰρ, ‘ Καιρῷ δεκτῷ 2 


e 1 Cor. iii.93 
Heb. xii. 15. 


ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά cou. ἰδοὺ, νῦν 


( Ean. xlix.8: καιρὸς εὐπρόσδεκτος, ἰδοὺ, νῦν ἡμέρα σωτηρίας") Βμηδεμίαν ἐν 3 


ε Rom. 
xiv. 13; 


μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία: Βάλλ᾽ 4 


1 Cor. x. 83, ἐν παντὶ συνιστῶντες ἑαυτοὺς, ὧς Θεοῦ διάκονοι, ἐν ὑπομονῇ 


h iv. 2; 


1 Cor. iv.1. πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, 'ἐν πληγαῖς, 5 


i xi. 43: 
kz. 4 


ἐν φυλακαῖς, ἐν axatactacias, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν ¢ 


1 Cor. i. 4; νηστείαις, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐΐ χρηστό- 


Eph. vi. 1 1, 
18. 


self. If I appear to be extravagant, when speak- 
ing of myself, I speak in the presence of God: if 
I speak moderately, it is out of consideration to 


Ot. 

_ 15. of πάντες ἀπέθανον. All men were con- 
demned to death in Adam, and lost the promise 
of living for ever. Christ suffered this penalty 
in his own person, and when he died, the whole 
human race was supposed to have died. 

Ibid. ἑαυτοῖς is perhaps by themselves, or 
through their own power ; and τῷ ἀποθανόντι is 
by or through him who died. See Gal. ii. 19; 
Rom. xiv. 7, 8. 

16. ὥστε. On account of the universality 
of Christ’s redemption, we make no distinction 
Between men of different countries: and though 
we Jews may once have looked upon Christ as 
specially the Saviour of his own countrymen, 
we have no longer such views. 

17. τὰ πάντα is perhaps to be omitted. 

19. ὡς ὅτι. See xi. 21; 2 Thess. ii. 2. The 
phrase might be translated, that is, that— 

Ibid. Θεὸς ἦν ἐν Χριστῷ. This is quoted by the 
Fathers as an assertion of the divinity of Christ. 

21. ἁμαρτίαν is said to mean here an offering 
for sin, and such is frequently its signification 
in the LXX. The meaning is, that, though 
Christ was free from sin, he underwent the 


τητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, "ἐν λόγῳ ἀλη- 7 


punishment of death, which is the consequence 
of sin: he was accounted as a sinner. And so 
the phrase, becoming the righteousness of God, 
means being accounted righteous by God. 

Cuap. VI. 2. These words in Isaiah appear 
to be spoken to Christ. God promises to assiat 
him in saving the world. 

3. The reading is probably διακονία ἡμῶν. 

4. It does not mean, proving ourselves to be 
ministers of God, which would be διακόνους : 
but, striving to recommend ourselves, as ministers 
of God ought to do. 

Ibid. ἐν ὑπομονῇ πολλῇ may be connected 
with many of the following clauses, by much 
patience in affliction δια. 

Ibid. ἀνάγκαις, poverty. Elsner. 

δ. φυλακαῖς. See xi. 23. We have hitherto 
read only of his imprisonment at Philippi. 
Clement of Rome speaks of 8. Paul ἑπτάκις 
δέσμα φορέσας. Ad Cor. § 5. 

Ibid. ἀκαταστασίαις. Theophylact explains 
it, ὅταν μὴ ἔχῃ Tis ποῦ στῇ ἐλαυνόμενος ἐκ τόπου 
εἰς τόπον. 

6. γνώσει. See 1 Cor. xii. 8. 

Ibid. ἐν πνεύματι ἁγίῳ, by the diligent and 
4 use of the various gifts of the Holy Spirit., 

yle. 


Κεφ. θ, 7.} 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 


378 


θείας, ἐν δυνάμει Θεοῦ, Sia τῶν ὅπλων τῆς δικαιοσύνης τῶν 
8 δεξιῶν καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας 
9 καὶ εὐφημίας" ὡς πλάνοι, καὶ ἀληθεῖς" ' ὡς ἀγνοούμενοι, καὶ | iv. 10,11; 


ἐπυγινωσκόμενοι' ὡς ἀποθνήσκοντες, καὶ ἰδοὺ, ζῶμεν" ws παι- 18, 


Ῥεαὶ. cxviii. 


10 δευόμενοι, καὶ μὴ θανατούμενοι' ws λυπούμενοι, ἀεὶ δὲ χαίρον- 
Tes’ ὡς πτωχοὶ, πολλοὺς δὲ πλουτίξζοντες ὡς μηδὲν ἔχοντες, 


καὶ πάντα κατέχοντες. 


11 Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν 

12 πεπλάτυνται' Ὁ οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ = vii. 3, 8. 

18 ἐν τοῖς σπλάγχνοις ὑμῶν: "τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκ- « 1Cor.iv.14. 

14 νοις λέγω, πλατύνθητε καὶ ὑμεῖς. “Μὴ γίνεσθε ἑτεροζξυγοῦντες o σαι. vii.2; 
ἀπίστοις" τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ ; τίς δὲ κοι- ἀέίῃ, 

15 νωνία φωτὶ πρὸς σκότος ; τίς δὲ συμφώνησις Χριστῷ πρὸς Eccl. xii 17; 


Eph. v. 11. 


16 Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου ; Pris δὲ συγκατά- » Lev. xxvi. 


θεσις ναῷ Θεοῦ μετὰ εἰδώλων ; ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε 13 


; Exod. 
xxix. 45; 


ζῶντος, καθὼς εἶπεν ὁ Θεὸς, “Ὅτι ἐνοικήσω ἐν αὐτοῖς, καὶ Esech 


x2xvii.26,97; 


ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός: καὶ αὐτοὶ ἔσονταί 1 Gor. ii. 165 

\ a , vi. ’ 

17 μοι λαός. “διὸ ἐξέλθετε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει x. 7,14; 
Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε: κἀγὼ εἰσδέξομαι ὑμᾶς, Ue. § δὲ 


1 Pet. ii. 5. 


r ‘ ΝΜ ec a 3 ,’ e “ 4 4 > e AQ oo ‘ 
18 "Kat ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς 9 Fae ti Us 


7 καὶ θυγατέρας, λέγει Κύριος παντοκράτωρ. "Ταύτας οὖν ἔχον- 


poe. xviii.4. 
r Jer. xxxi. 


τες τὰς ἐπαγγελίας, ἀγαπητοὶ, καθαρίσωμεν ἑαυτοὺς ἀπὸ Tray. 13 


Apoe. xxi. 7, 


TOS μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην © 1 Tim. iv.8; 


ἐν φόβῳ Θεοῦ. 


1 Joh. iii. 3. 


2 ‘Xwpncate ἡμᾶς" οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, ¢ xii. 17; 


Act. xx. 
8 οὐδένα ἐπλεονεκτήσαμεν. “ov πρὸς κατάκρισιν λέγω" προείρηκα (. 
γὰρ ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ 13. 


38. 
« vi. 11, 12, 


s Matt.v.12; 


4 συζῆν. "πολλή μοι παρρησία πρὸς ὑμᾶς, πολλή μοι καύχησις Act, v. 41; 
ὑπὲρ ὑμῶν' πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ ἘΝ ἢ δ: 


δ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. 


Μακεδονίαν, οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν 55. 


7. δεξιῶν καὶ ἀριστερῶν. Probably in allusion 
to the sword in the right hand and the shield in 
the left. We read of the shield of faith, and the 
sword of the Spirit, in Eph. vi. 16, 17. 

8. ὡς πλάνοι, looked upon as deceivers, καὶ 
ἀληθεῖς, and yet true. There is the same con- 
struction in the other phrases. 

11, 12. Our affection is wide enough to em- 
brace you all: there is no want of room for you 
there: it is your own heart which allows litile 
room. Camerarius, Hombergius, Schmidius. 

13. τὴν αὐτὴν ἀντιμισθίαν, subaudi κατά. 
Knatchbull, Wolfius. 

14. ἑτεροζυγοῦντες. See Lev. xix. 19; Deut. 
xxii. 10. It is applied here to marriages with 
heathens, or to any close intercourse with them. 

15. Βελίαρ. The Hebrew term often occurs 
in the Old Testament, and is translated παρά- 
vyouos by the LXX. It signifies a wicked 


¥Kai yap ἐλθόντων ἡμῶν εἰς 7 ii. 18; 


Deut. xxxii. 


rson. 

16. In the LXX it is, καὶ θήσω τὴν σκηνήν 
μου ἐν ὑμῖν καὶ ἐμπεριπατήσω ἐν ὑμῖν" καὶ 
ἔσομαι ὑμῶν Θεὺς, καὶ ὑμεῖς ἔσεσθέ μοι λαός. 

17. In the LXX, ᾿Απόστητε, ἀπόστητε, ἐξέλ- 
θατε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅψησθε, ἐξέλθετε 
ἐκ μέσον αὐτῆς, ἀφορίσθητε καὶ ὁ ἐπισυν- 
άγων ὑμᾶς Θεὸς ᾿Ισραήλ. 

18. This does not seem to be taken exactly 
from any passage: it most resembles 2 Sam. 
vii. 14, and in ver. 8. the LXX have τάδε λέγει 
Κύριος παντοκράτωρ. All these passages are 
spoken of the Jews, and S. Paul applies them 
to the Christians. 

Cuap. VII. 2. Χωρήσατε ἡμᾶς. Give usa 
place in your affections. See vi. 12, 18. 

3. προείρηκα. See iii 2; vi.11. Els τὸ συν- 
αποθ., so that I could live and die with you. 

δ. σάρξ. This is said with reference to rapa- 








374 


εἰ 4. 


ἘΠΙΣΤΟΛΗ͂ 


[Κεφ. 7, ἃ. 


παντὶ θλιβόμενοι: ἔξωθεν μάχαι, ἔσωθεν φόβοι. "ἀλλ᾽ ὁ πα- ὃ 


a \ \ 4 ea e . 5] a 

ρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ Θεὸς ἐν TH 

lA ’ ᾽ LY 4 Aa , 3 aA 3 Ἁ Ἁ 
παρουσίᾳ Τίτον οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ 1 

“- ’ 3 ἴω. “A 

ἐν τῇ παρακλήσει 7 παρεκλήθη ἐφ᾽ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν 

a“ a \ a σι 

ὑμῶν ἐπυιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ, 


ὥστέ με μᾶλλον χαρῆναι. 


aii. 4. 


Ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ 8 


ἐπιστολῇ, οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην' βλέπω yap 


ὅτι ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς. 


Νῦν 9 


χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ᾽ ὅτι ἐλνπήθητε εἰς μετάνοιαν' 
ἐλυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. 


» 3 Sam. 
xii. 18; 
Matt. xxvi. 
75; La. 
xviii. 138. 


by yap κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέ- 10 
λητον κατεργάζεται' ἡ δὲ τοῦ κόσμου λύπη θάνατον κατερ- 

, ? ‘ \ » \ a Q \ μὴ [οὶ ςΦ “ι. 
γάξεται' ἰδοὺ γὰρ, αὐτὸ τοῦτο τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, 11 


πόσην κατειργάσατο ὑμῖν σπουδήν ; ἀλλὰ ἀπολογίαν, ἀλλὰ 
ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλ᾽ 
ἐκδίκησιν. ἐν παντὶ συνεστήσατε ἑαυτοὺς ayvous εἶναι ἐν τῷ 
πράγματι. ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ εἵνεκεν τοῦ ἀδική- 12 
σαντος, οὐδὲ εἵνεκεν τοῦ ἀδικηθέντος" ἀλλ᾽ εἵνεκεν τοῦ φανερω- 
θῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον 


τοῦ Θεοῦ. 


Διὰ τοῦτο παρακεκλήμεθα ἐπὶ τῇ παρακλήσει 13 


ὑμῶν" περισσοτέρως δὲ μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, 
ὅτε ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν' ὅτι εἴ 14 
3 A e ὲ e “ + 3 a, > > e 
τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, ov κατῃσχύνθην. ἀλλ᾽ ὡς 
4 A 
πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτω καὶ ἡ καύχησις 
ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη" καὶ τὰ σπλάγχνα αὐτοῦ 15 
περισσοτέρως εἰς ὑμᾶς ἐστιν, ἀναμιμνησκομένου τὴν πάντων 


ε 3 Thess, 


fii. 4; 
Philem.8,21. “ya 
4 Rom.xv.26. 
Gal. ii. 10. 


κλήσει and χαρᾷ in ver. 4. His mind was com- 
forted with the news brought from Corinth by 
Titus, though his body was afflicted by perse- 
cutions in Macedonia. 

7. ὗ παρεκλήθη ἐφ᾽ ὑμῖν, with which he himself 
had been comforted concerning you. Titus had 
been to Corinth since the arrival of S. Paul’s 
first letter. 

Ibid. ἐπιπόθησιν, your longing for me. 

8. Even if I gave you pain by that letter, I 
do not now repent of it, though I did repent 
immediately after writing it: for I see that the 
letter gave you pain for a short time, which has 
had a good effect. 

9. κατὰ Θεόν. As is agreeable to God, in 
the manner that God would direct. Elsner. 

Ibid. ἵνα ἐν μηδενί. That you might not re- 
quire any punishment from me. 

10. ἀμεταμέλητον is coupled with σωτηρίαν 
by Palairet, frmam, immutabilem, auferri ne- 
SCiam. 


Ibid. ἡ τοῦ κόσμου λύπη. Sorrow upon 


ὑμῶν ὑπακοὴν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. 
ίρω ὅτι ἐν παντὶ θαρρῶ ἐν ὑμῖν. 16 


ΔΓΝΩΡΙΖΟΜΕΝ δὲ ὑμῖν, ἀδελφοὶ, τὴν χάριν τοῦ Θεοῦ 8 


worldly principles makes ἃ man commit fresh 
sin to hide his former, and so makes him more 
worthy of death. 

11. σπουδήν. What serious conduct. 

Ibid. ἐκδίκησιν. Determination to punish the 
offender. 

12. τοῦ ἀδικηθέντος is taken for the father 
of the incestuous person by Bos, Schmidius, 
Mackuight. It may mean the party injured 
in any of the ways mentioned in the first 
Epistle. 

Ibid. φανερωθῆναι is to be coupled with πρὸς 
ὑμᾶς ἐνώπιον τοῦ Θεοῦ, that the earnest regard 
which you have for us may be made manifest 
among yourselves in the presence of God. But 
many MSS. read ἡμῶν τὴν ὑπὲρ ὑμῶν. 

14. ἐπὶ Τίτον. The reading is probably πρὸς 
Τίτον. 

Cuap. VIII. 1. τὴν χάριν τοῦ Θεοῦ. Χάρις 
in this chapter often means Kberality, (as per- 
haps in Acts ii, 47; iv. 33.) but here χάρις τοῦ 
Θεοῦ has its usual sense of the gift of God. It 


Κεφ. 8.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 


875 


2 τὴν δεδομένην ἐν ταῖς ἐκκλησίαις τῆς Μακεδονίας" ὅτι ἐν 
πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν, καὶ ἡ 
κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς 

8 ἁπλότητος αὐτῶν' ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ ὑπὲρ δύνα- 

4 μιν αὐθαίρετοι, “μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν, τὴν * ix. 1; 


χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους δέξ- 
δασθαι ἡμᾶς, καὶ οὐ καθὼς ἠλπίσαμεν, ἀλλ᾽ ἑαυτοὺς ἔδωκαν 


Act. xi. 39; 
Rom. xv. 36; 
1 Cor. xvi. 1. 


6 πρῶτον τῷ Κυρίῳ καὶ ἡμῖν διὰ θελήματος Θεοῦ" εἰς τὸ παρα- 
καλέσαι ἡμᾶς Τίτον, ἵνα καθὼς προενήρξατο, οὕτω καὶ ἐπιτε- 


7 λέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην. 


“Αλλ᾽ ὥσπερ ἐν παντὶ 11 Cor. i. 5. 


περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ, 
καὶ τῇ ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι 

8 περισσεύητε' οὐ κατ᾽ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων 
σπουδῆς, καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάξων" 

9 γινώσκετε γὰρ τὴν χάριν τοῦ Κυρίου ἡμῶν ᾿Ι]ησοῦ Χριστοῦ, © τα. ix. 88. 
Ψ ? e » ’ ’ A e a a 53 
ὅτι δι’ ὑμᾶς ἐπτώχευσε πλούσιος ὧν, iva ὑμεῖς τῇ ἐκείνου 

10 πτωχείᾳ πλουτήσητε" "Kal γνώμην ἐν τούτῳ δίδωμι. τοῦτο γὰρ ν 1 Cor. vii 


ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν 


6, 25; 
Prov. xix. 17; 


11 προενήρξασθε ἀπὸ πέρυσι' νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, Matt. x. 43. 
ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν, οὕτω καὶ τὸ ἐπιτελέσαι 
12 ἐκ τοῦ ἔχειν. ᾿Εἰ γὰρ ἡ προθυμία πρόκειται, καθὸ ἐὰν ἔχη τις, | Prov.iii.28; 


13 εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει. 


Mar. xii. 43; 


οὐ yap ἵνα ἄλλοις ἄνεσις, Ly. χαὶ 8; 


14 ὑμῖν δὲ θλίψις" GAN ἐξ ἰσότητος, ἐν τῷ νῦν καιρῷ τὸ ὑμῶν | Pet iv. 10. 


was God who put it into their hearts to be thus 
charitable; and charity is mentioned as one of 
the spiritual gifts in Rom. xii. 7, 8. See ix. 
14. 

2. I would supply ἦν or ἐγένετο in the first 
clause of this verse, that the greatness of their 
joy was seen in a great trial of affliction: 
although they were suffering persecution, yet 
they rejoiced exceedingly in their faith. 

Ibid. ἡ κατὰ βάθους πτωχεία, their deep or 
excessive poverty hath made their liberality ap- 
pear greater. 

Ibid. ἁπλότητος, liberality, as in ix. 11, 18; 
Rom. xii. 8; James i. 5. 

4. χάριν is kindness, or liberality: and κοι- 
γωνίαν τῆς διακονίας is the relief which they have 
contributed. See Acts ii. 42. 

Ibid. δέξασθαι ἡμᾶς. These words appear to 
be an interpolation, and to have been added for 
the sake of clearness. If they are expunged, 
χάριν and κοινωνίαν are governed by ἔδωκαν, 
and the construction is thus: for even above 
their means, voluntarily, and most earnestly en- 
treating us [to permit it}, they gave this charit- 
able collection of theirs, and not merely this, 
which was what we hoped they would do, but they 
gave themselves before every thing else to the 
Lord and to us. 

6. eis τό. So that we exhorted Titus. He 
had probably on a former occasion excited 
the Corinthians to charity (xpoerfptaro), and 


5. Paul urged him now to do the same. 

7. ἐν ἡμῖν the same as eis ἡμᾶς. 

Ibid. ἵνα καί. Some would supply videte, 
or operam date: as in Eph. v. 33. or perhaps it 
may be connected with what follows; that ye 
may also abound in this act of liberality, I say to 
you &c. 

8. ob war’ émrayhy. This perhaps means, 
not in consequence of any positive command from 
God. See 1 Cor. vii. 6. 

Ibid. διὰ τῆς ἑτέρων σπουδῆς, urged to it by 
the forwardness of others, i. e. the Macedonians. 

9. πλούσιος &y. Athanasius asks, πῶς δὲ 
ἐπτώχευσεν ὁ Θεός; ὅτι Thy πτωχεύσασαν φύσιν 
ἐν ἑαυτῷ ἀνελάβετο p. 949. The passage con- 
tains a strong argument for the pre-existence 
and divinity of Christ. 

10. γνώμην, my opinion or advice. 
vii, 6, 40. 

Ibid. ἀπὸ πέρυσι, a year ago, or in the course 
of the last year. It might be thought from 1 
Cor. xvi. 1. that the Corinthians had consulted 
S. Paul about the collection to be made for the 
poor in Judzea; and this was several months 
before the writing of this second Epistle. It 
appears, that they had not only made a collection 
at that time, but that the wish originated with 
themselves. 

1]. ἐκ τοῦ ἔχειν. In proportion to what you 
have. Schmidius, Wolfius. 


See 1 Cor. 


876 


ἘΠΙΣΤΟΛΔΛΗ 


[Κεφ. 8, ὃ. 


9 Ἁ > ἢ e ’ if N Ν 3 o 
περίσσευμα εἰς TO ἐκείνων ὑστέρημα" ἵνα Kal TO ἐκείνων πε- 
ρίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα ὅπως γενηται ἰσότης, 


: Exod. xvi. 
3. 
ὀλίγον, οὐκ HAATTOVNCE.’ 


κκαθὼς γέγραπται, “'Ο τὸ πολὺ, οὐκ ἐπλεονασε' καὶ ὁ τὸ 15 


Χάρις δὲ τῷ Θεῷ τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν 16 
9 “A ’ , 4 BS U 307 
ἐν τῇ καρδίᾳ Titov’ ὅτε τὴν μὲν παράκλησιν ἐδέξατο, σπου- 17 


δαιότερος δὲ ὑπάρχων, αὐθαίρετος ἐξῆλθε πρὸς ὑμᾶς. 


Συν- 18 


επέμψαμεν δὲ μετ᾽ αὐτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ 
εὐωγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν' οὐ μόνον δὲ, ἀλλὰ καὶ 19 
χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν συνέκδημος ἡμῶν, σὺν τῇ 
χώριτι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, πρὸς τὴν αὐτοῦ τοῦ 
Κυρίου δόξαν καὶ προθυμίαν ὑμῶν' στελλόμενοι τοῦτο, μή τις 20 
ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ 


ς a 
ἡμῶν. 
\ 3 4 3 4 
καὶ ἐνώπιον ἀνθρώπων. 


} Rom. 
xii. 17; 
Phil. iv. 8; 


larpovoovpevoe καλὰ ov μόνον ἐνώπιον Κυρίου, adda 21 
Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν 22 


ee ς A 9 , A A 
1 Pet. ii.12. ἡμῶν, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, 
νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς: 
εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός" εἴτε 23 


ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα Χριστοῦ. 


Τὴν οὗν 24 


ww “A 9 ’ a Α a “ 
ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, 
3 3 Ἁ ͵ a A 
εἰς αὐτοὺς ἐνδείξασθε, καὶ εἰς πρόσωπον τῶν ἐκκλησιῶν. 


ἢ; viis. 45 
Act. xi. 29: 


ἃ Περὶ μὲν yap τῆς διακονίας τῆς εἰς τοὺς ἁγίους, περισσόν 9 


Rom. xv.26; μού ἐστὶ τὸ γράφειν ὑμῖν. olda γὰρ τὴν προθυμίαν ὑμῶν, ἣν 2 


1 Cor. xvi. 1. 


ὑπὲρ ὑμῶν καυχῶμαι Μακεδόσιν, ὅτι "Ayala παρεσκεύασται 


ἀπὸ πέρυσι καὶ ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. 
ἔπεμψα δὲ τοὺς ἀδελφοὺς, ἵνα μὴ τὸ καύχημα ἡμῶν τὸ ὑπὲρ 3 
ὑμῶν κενωθῇ ἐν τῷ μέρει τούτῳ' ἵνα καθὼς ἔλεγον, παρ- 
ἐσκευασμένοι ἦτε, μή πως ἐὰν ἔλθωσι σὺν ἐμοὶ Μακεδόνες, καὶ 4 
εὕρωσιν ὑμᾶς ἀπαρασκενάστους, καταισχυνθῶμεν ἡμεῖς, ἵνα 


14. περίσσευμα, subdaudi γίνεται. 

17. παράκλησιν. See ver. 6. (παρακαλέσαι.) 
He has complied with my exhortation. 

18. ἀδελφόν. This is supposed to have been 
S. Luke by Origen, Jerom, Grotius, Capellus, 
&c., and the words ἐν τῷ εὐαγγελίῳ have been 
supposed to allude to his gospe]. But they 
mean in the preaching of the gospel, as in x. 14; 
Phil. iv. 8, 15. Some have supposed Barnabas, 
and some Apollos: or it may have been Sil- 
vanus. 

19. χειροτονηθεὶς---συνέκδημος. This was 
true of Silvanus. See Acts xv. 40. Or per- 
haps it may mean, that this person was ap- 
pointed by the Macedonian churches to accom- 

any S. Paul to Judza (σὺν τῇ χάριτι ταύτῃ). 
f so, he may have been one of the persons 
mentioned in Acts xx. 4. The Macedonians 
with S. Paul at Corinth were Sopater, Jason, 
_Aristarchus, and Secundus. In Acts xix. 29. 
Caius and Aristarchus are called συνέκδημοι 
Παύλον, and Aristarchus accompanied S. Paul 


to Jerusalem. 

19. προθυμίαν ὑμῶν. Probably ἡμῶν. 

22. ἀδελφόν. This has been thought to be 
Silas, Apollos, or Epenetus. It might perhaps 
be Sosthenes, or another of the Macedonians 
mentioned in Acts xx. 4. 

Ibid. πεποιθήσει. Through the great confidence 
which he has in you. : 

23. εἴτε ὑπὲρ Τίτου. If any inquire concerning 
Titus. 

Ibid. ἀπόστολοι ἐκκλησιῶν. Sent by the 
churches. This might confirm the notion of 
the two persons being Macedonians. Epaph- 
roditus is called the apostle of the ay α 
pians in Phil. ii. 25. ie. he was sent by 
them. 

24. καυχήσεως. See vii. 14; viii. 3, 24. 

Crap. IX. 2. ἀπὸ πέρυσιι See viii. 10. 

8. ἀδελφούς. See viii. 18, 22. 

4. Μακεδόνες. The Macedonians, who ac- 
companied him, are mentioned in Acts xx, 4 


Κεφ. 9.} 


ΠΡΟΣ KOPIN@IOTS B. 


377 


μὴ λέγωμεν ὑμεῖς, ἐν τῇ ὑποστάσει ταύτῃ τῆς καυχήσεως. 

5 ἀναγκαῖον οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς, ἵνα 
προέλθωσιν εἰς ὑμᾶς, καὶ προκαταρτίσωσι τὴν προκατηγ- 
γελμένην εὐλογίαν ὑμῶν ταύτην ἑτοίμην εἶναι, οὕτως ws εὐλο- 

6 γίαν, καὶ μὴ ὥσπερ πλεονεξίαν. "Τοῦτο δὲ, ὁ σπείρων φειδο- "5 Prov. 


xi. 24; 


μένως, φειδομένως καὶ θερίσει' καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις, sxii 9. 

7 ἐπ᾽ εὐλογίαις καὶ θερίσει. “ἕκαστος καθὼς προαιρεῖται τῇ ο Ἑποὰ. 
καρδίᾳ: μὴ ἐκ λύπης ἣ ἐξ ἀνάγκης" ἱλαρὸν γὰρ δότην ἀγαπᾷ ταν ἧ;. 
86 Θεός. δυνατὸς δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, Dent. xv. 7; 
ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες, περισσεύητε 11; Rom. 


ii. 8 


9 εἰς πᾶν ἔργον ἀγαθόν: ν καθὼς γέγραπται, “᾿Ἑσκόρπισεν, » peaiexii.9. 
Μ A e 4 ᾽ a 9 ‘ 4 δὲ 9 
ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. 

104. Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς 4 Ἐκα. Ἰν.10. 
βρῶσιν χορηγήσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐ- 

11 ξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. "ἐν παντὶ πλουτι- «i.11; 


ζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάξεται δι ἡμῶν 


A iv. 1 5. 


12 εὐχαριστίαν τῷ Θεῷ’ ὅτι ἡ διακονία τῆς λειτουργίας ταύτης 
οὐ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, 
ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ, 

18 διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάξοντες τὸν Θεὸν, 
ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐωγγέλιον τοῦ 
Χριστοῦ, καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάν- 

14 τας, καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς, διὰ τὴν 

15 ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ᾽ ὑμῖν. χάρις δὲ τῷ Θεῷ 


ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ. 


4. ὑποστάσει. ὙὝὙπόστασις means something 
firm and stable, and here a firm confidence. 
Perhaps the words τῆς καυχήσεως are an inter- 
polation. See xi. 17; Heb. iii. 14; xi. 1. 

5. προκατηγγελμένην. The reading is pro- 
bably προεπηγγελμένην. 

Ibid. εὐλογίαν. This signifies generally a 
blessing : but 8. Paul perhaps uses it here with 
reference to λογία, a collection : (1 Cor. xvi. 1.) 
and thus εὐλογία might mean a good, i. e. a 
liberal collection. 

Ibid. καὶ μὴ ὥσπερ πλεονεξίαν. And not as 
if each person wished to have more than his neigh- 
bou 


r. 

6. Τοῦτο δὲ, i. 6. λέγω. I mean to say. See 
1 Cor. i. 12. 

Ibid. ἐπ᾽ εὐλογίαις. Bountifully, liberally. 
See ver. 5. 

8. περισσεῦσαι. To make to abound, as in 
Eph. i. 8; 1 Thess. iii, 12. God is able to 
make every act of liberality abound to yourselves : 
i. 6. to repay you for it. 

Ibid. αὐτάρκειαν. Sufficiency. The meaning 
is, That, having a perfect sufficiency yourselves, 
you may be able to perform every good work 
abundantly. 

9. δικαιοσύνη. The same Hebrew word is 


translated by δικαιοσύνη and ἐλεημοσύνη. See 
Matt. vi. 1. 

10. Theophylact says of the words ἄρτον εἰς 
βρῶσιν, that they come from Jeremiah: but I 
know of no such passage. There may be 
allusion to Deut. xxviii. 12; Isaiah lv. 10; 
Hos. x. 12. 

11. πλουτιζόμενοι. The construction is not 
very apparent. Some connect it with ἵνα περισ- 
σεύητε in ver. 8 Palairet takes the sentence 
as unconnected, and as containing a separate 
precept, Jn whatever manner you acquire riches, 
use them with all liberality. 

Ibid. δι’ ἡμῶν. Administered or dispensed by 
us. 

18. δοξάζοντες. It would more properly be 
δοξαζόντων. See Krebsius. 

Ibid. ὑποταγῇ τῆς ὁμολογίας is the same as 
ὑποταγῇ ὁμολογουμένῃ, professed or avowed obe- 
dience. See Luke xvi. 8. 8. Paul says, that 
other persons will be induced to glorify God for 
this instance of your obedience to the gospel, for 
this liberality in making a collection for them 
and all persons, and by offering prayers for you, 
while they long after you, on account of the gift 
of charity, which God has given you so exceed- 
ingly. See viii. 1. 


378 


EMlIZTOAH 


[Κεφ. 10. 


ΑΥ̓ΤΟΣ δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πρᾳότητος 10 
καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς 
ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς. δέομαι δὲ, τὸ μὴ παρὼν 3 
θαρρῆσαι τῇ πεποιθήσει ἣ λογίζομαι τολμῆσαι ἐπί τινας τοὺς 
λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. ἐν σαρκὶ γὰρ 8 


® Jer. i. 10; 
Ephes. vi. 
13, ἄς. 


περιπατοῦντες, οὐ κατὰ σάρκα στρατενόμεθα' "τὰ γὰρ ὅπλα 4 
τῆς στρατείας ἡμῶν οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς 


καθαίρεσιν ὀχυρωμάτων: λογισμοὺς καθαιροῦντες καὶ πᾶν 5 
ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ αἰχμα- 
λωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, καὶ ἐν 8 
ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοὴν, ὅταν πληρωθῇ 


ὑμῶν ἡ ὑπακοή. 
ἱ ; Cor. xiv. 


w xii. 6; 
xiii, 10. 


tTa κατὰ πρόσωπον βλέπετε ; εἴ τις πέποιθεν ἑαυτῷ Xpic- 7 
τοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ᾽ ἑαυτοῦ, ὅτι καθὼς αὐτὸς 
Χριστοῦ, οὕτω καὶ ἡμεῖς Χριστοῦ. 
τερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ 


υ Ψ "3 \ \ ’ 
€av TE yap Kat “περίισσο- 8 


Κύριος ἡμῖν, εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ 


αἰσχυνθήσομαι: 


ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν 9 


ἐπιστολῶν. ὅτι αἱ μὲν ἐπιστολαί, φησι, βαρεῖαι καὶ ἰσχυραί: ἡ 10 
δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. 
Τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι’ ἐπι- 11 
στολῶν ἀπόντες, τοιοῦτοι καὶ π᾿αρόντες τῷ ἔργῳ. 


x iii. 1; 
v. 13. 


y xi. 18; 
xii. 5, 6. 


Cuap. X. 1. ὃς κατὰ πρόσωπον. This was 
said by his enemies. Chrysostom. They said, 
that he was humble when he was among them, 
but bold and severe when at a distance. 

2. δέομαι. This is the same as παρακαλῶ in 
ver. 1. 7 beseech you not to force me when pre- 
sent to be bold with that confidence, wherewith 
I reckon upon shewing my courage to some who 
reckon upon me as a man of worldly principles. 

8. ἂν σαρκὶ is different from κατὰ σάρκα. 
Though my nature is human, I do not carry on 
my Christian warfare upon human principles. 
See xi. 18; Gal. ii. 20. 

4. τῷ Θεῷ is considered by some to be a 
superlative, (as in Acts vii. 20.) exceedingly 

ul. Vorstius, Knatchbull. Others under- 
stand it literally through God, by the aid of God. 
Beza, Raphel, Schmidius. 

Ibid. ὀχυρωμάτων. There is perhaps an 
allusion to the walls of Jericho being thrown 
down miraculously. Chrysostom explains ὀχυ- 
ρώματα to mean τὸν τῦφον τὸν ᾿Ελληνικὸν, 
καὶ τῶν σοφισμάτων καὶ τῶν συλλογισμῶν τὴν 
ἴσχυν. 

6. ὅταν πληρωθῇ. As soon as the major part 
of you have shewn your obedience. 


*Ov yap τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτοὺς τισὶ τῶν 15 
ἑαυτοὺς συνιστανόντων, ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς με- 


τροῦντες, καὶ σνγκρίνοντες ἑαυτοὺς ἑαντοῖς, οὐ συνιοῦσιν' Ὑ ἡμεῖς 18 
δὲ οὐχὶ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ 


7. Τὰ κατὰ πρόσωπον means the nature or 
character of any one. Raphel. 

Ibid. Χριστοῦ at the end of the verse is 
perhaps to be omitted. 

8. ἡμῖν after ὁ Κύριος is perhaps to be 
omitted. 

Ibid. οὐκ αἰσχυνθήσομαι. Even if I boast 
exceedingly of my power, 7 shall not be ashamed 
by finding this power fail. 

9. δόξω. The reading is probably δοξῶμεν. 

10. βαρεῖαι. See 1 Thess. ii. 6. 

Ibid. ἀσθενής. See xii. 7. S. Paul is said to 
have been short by Chrysostom, Nicephorus, &c. 

Ibid. λόγος is probably the style of speaking 
or reasoning. See xi. 6. 

12. ἐγκρῖναιι. To reckon ourselves among. 
Elsner, Krebsius. 

Ibid. ἀλλὰ αὐτοί. These words appear to 
relate to the opponents of S. Paul, who admired 
themselves. But if οὐ συνιοῦσιν' ἡμεῖς δὲ is an 
interpolation, as it appears to be, then S. Paul 
is speaking of himself: But we measuring our- 
selves by ourselves, and comparing ourselves with 
ourselves, will not boast of things which do not 
belong to us. 

13. τὰ Guerpa. Things which have not been 


Κεφ. 10, .11.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 


379 


κανόνος οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ 

14 ὑμῶν" οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς ὑπερεκτείνομεν 
ἑαυτούς: ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐωγγελίῳ τοῦ 

15 Χριστοῦ: τοὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, * Rom.xv.20, 
ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν 

16 μεγαλυνθῆναι, κατὰ τὸν κανόνα ἡμῶν, εἰς περισσείαν, εἰς τὰ 
ὑπερέκεινα ὑμῶν εὐωγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς 

17 τὰ ἕτοιμα καυχήσασθαι. "᾽Ο δὲ κανχώμενος, ἐν Κυρίῳ καυ- « Esa.ixv.16; 


18 χάσθω' “ov γὰρ ὁ ἑαυτὸν συνιστῶν, ἐκεῖνός ἐστι δόκιμος, ἀλλ, 


ὃν ὁ Κύριος συνίστησιν. 


1] 


» Jer.ix.28,24; 
1 Cor. i. 81. 


b Prov. 
xxvii. 3; 


e“OSEAON ἀνείχεσθέ μου μικρὸν τῇ ἀφροσύνῃ" ἀλλὰ καὶ Rom. i. 29; 


1 Cor. iv. δ. 


2 ἀνέχεσθέ μον. ξηλῶ yap ὑμᾶς Θεοῦ ξήλῳ' ἡρμοσάμην γὰρ, ver, 16, 
8 ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ" “go- τ. 15: 
βοῦμαι δὲ μήπως ὡς ὁ ὄφις Εὖαν ἐξηπάτησεν ἐν τῇ πανουρ- 4 Gen. tii. 4; 


γίᾳ αὐτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος 
4 τῆς εἰς τὸν Χριστόν. “εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον ᾿Ιησοῦν 
ἢ πνεῦμα ἕτερον λαμβάνετε § σοι. xv.10; 


κηρύσσει ὃν οὐκ ἐκηρύξαμεν, 


Joh. viii. 44. 
e Gal. i. 8. 
€ xii, 1) 


Gal. ii. 6. 


οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς « iv. 5. 


νυ ἵἴ’: 


5 ἠνείχεσθε. (Δογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν Υ' δ κω; 
6 ἀποστόλων. Set δὲ καὶ ἰδιώτης τῷ λόγῳ, GAN οὐ τῇ γνώσει" ii. 1.18; 


Eph. iii. 4. 


7 ἀλλ᾽ ἐν παντὶ φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς. " ἢ ἁμαρτίαν » 1 Cor. is. 


ἐποίησα, ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ 


. 6, 13. 
Ι xii. 18; 


8 τοῦ Θεοῦ εὐωγγέλμον εὐηγγελισάμην ὑμῖν ; iaddras ἐκκλησίας Act. xx. 38; 


ess. ii. 9; 


9 ἐσύλησα, λαβὼν ὀψώνιον πρὸς THY ὑμῶν διακονίαν' καὶ ππαρῶν 2 Thess. iii.8, 


measured out to us. Lock, Schmidius, Fell. 
S. Paul uses μότρον and κανὼν for the pro- 
vince or district which God had allotted for his 
preaching. The line, which bounded S. Paul’s 
preaching, took in Corinth. 

14. For we are not going beyond our bounds, 
as if our line did not reach to you; for we were 
the first to come even as far as you, preaching the 
gospel of Christ. 

15. μεγαλυνθῆναι. But hoping, as your faith 
increases, to be enlarged with respect to my line 
of preaching: i. e. to have my line extended. 
Perhaps ἐν ὑμῖν is to be connected with αὐξανο- 
μένης. 

16. εἰς τὰ ἕτοιμα, And not to boast, within 
another man’s line, of things made ready to our 
hand. 

Cuap. XI. 2. ζηλῶ. He uses the metaphor 
of sealousy, because he speaks of presenting the 
church as the bride of Christ. Bear with mea 
little in speaking of the affection which I have for 
you: I may be allowed to speak of it; for it is 
through my zeal for God that I am jealous over 
you: I have been anxious to present you as a 
pure virgin to the one husband, to whom I be- 
trothed you, even to Christ. ‘Apudfew is to be- 
troth. See Raphel, Elsner. 

3. ἁπλότητος τῆς els τὸν Χριστόν. The sin- 
cere affection which you ought to have for Christ, 
and for him only. Perhaps καὶ τῆς ἀγνότητος 


ought to be inserted after ἁπλότητος. 

4. ὁ ἐρχόμενος. Any person who comes to you 

ler me. 

Ibid. πνεῦμα ἕτερον. Other and greater spi- 
ritual gifts than those which I have imparted. 

Ibid. εὐαγγέλιον. 4 new and belter gospel. 

Ibid. καλῶς ἠνείχεσθε. Ye might have been 
right in bearing with him. 

5. There is an ellipse here: But such is not 
the case: you cannot say this of these other 
teachers: for I conclude that my doctrine does 
not come short of that of the very greatest aposties. 

6. ἰδιώτης. Xenophon applies this term to 
himself: ἐγὼ δὲ ἰδιώτης μέν εἰμι... .. ἴσως οὖν 
τοῖς μὲν ὀνόμασιν ov σεσοφισμένως λέγω... ὧν 
δὲ δέονται εἰς ἀρετὴν οἱ καλῶς πεπαιδευμένοι 
ὀρθῶς ἐγνωσμένα ζητῶ λέγειν. ὀνόματα μὲν γὰρ 
οὐκ ἂν παιδεύσειαν, γνῶμαι δὲ, εἰ καλῶς ἔχοιεν. 
De Venat. p. 787. So also Socrates, apud 
Platon. Hip. Min. p. 235. 8. Paul perhaps 
alludes to the simplicity of his language: see 
1 Cor. i. 17; ii. 1: or to what was said of him 
by his opponents: see x. 10. 

Ibid. ἐν παντὶ, i. 6. τρόπῳ vel χρόνῳ. 

Ibid. φανερωθέντες. He here means to in- 
clude his companions as well as himself. 

7. ταπεινῶν. By working with his own 
hands. 

Ibid. ὑψωθῆτε might be eralted in the favour 
of God. 


κ Phil. ἰν.10, 
15. 


1 Rom. x. 1; 
1 Cor. ix. 15, 


@ Phil.iii.19. 
® xii. 6. 


ox. 13; 


xii. 5, 6; 
Phil. iii. 3, 4. 


Pp Act. xxii. 8; 
Rom. xi. 1. 


q vi. 4; 


380 EIS TOAH [Κεφ. 11. 


πρὸς ὑμᾶς, Kat ὑστερηθεὶς, οὐ κατενάρκησα οὐδενός" “τὸ yap 
e , , 4 e 3 A , 3 ἢ 
ὑστέρημά μον προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ 
Μακεδονίας: καὶ ἐν παντὶ ἀβαρῆ ὑμῖν ἐμαυτὸν ἐτήρησα καὶ 
τηρήσω. ἱἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ, ὅτε ἡ καύχησις 10 
αὕτη οὐ σφραγίσεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς ᾿Αχαΐας. 
διατί ; ὅτι οὐκ ἀγαπῶ ὑμᾶς ; ὁ Θεὺς οἶδεν" ὃ δὲ ποιῶ, καὶ ποι- 11 
now, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμὴν, ἵνα ἐν ᾧ 'ῶ 
καυχῶνται, εὑρεθῶσι καθὼς καὶ ἡμεῖς. οἱ γὰρ τοιοῦτοι ψευδ- 18 
απόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους 
Χριστοῦ" καὶ οὐ θαυμαστόν: αὐτὸς γὰρ ὁ Σατανᾶς μετασχη- 14 
ματίξεται εἰς ἄγγελον φωτός" ™ov μέγα οὖν εἰ καὶ οἱ διάκονοι 15 
αὐτοῦ μετασχηματίξονται ws διάκονοι δικαιοσύνης, ὧν τὸ τέλος 
ἔσται κατὰ τὰ ἔργα αὐτῶν. "Πάλιν λέγω, μή τις με δόξῃ 16 
” > ’ e ” 4 , rd , 
ἄφρονα εἶναι" εἰ δὲ μή γε, κἂν ws ἄφρονα δέξασθέ με, iva μικρόν 
τι κἀγὼ καυχήσωμαι. ὃ λαλῶ, οὐ λαλῶ κατὰ Κύριον, ἀλλ᾽ ὡς 17 
ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. ° ἐπεὶ 18 
“πολλοὶ καυχῶνται κατὰ τὴν σάρκα, κἀγὼ καυχήσομαι. ἡδέως 19 
γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες: ἀνέχεσθε γὰρ, εἴ 20 
φ a “A Μ ’ Ν tA ν 
τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις 
ἐπαίρεται, εἴ τις ὑμᾶς εἰς πρόσωπον δέρει. κατὰ ἀτιμίαν λέγω, 21 
e Lig e A > , 3 > ΨΝ Le] ? 3 
ὡς ὅτι ἡμεῖς ἠσθενήσαμεν' ἐν ᾧ δ' ἄν τις τολμᾷ, ἐν ἀφροσ-" 
U a 3 , e a > 3 ’ > a ,ὔ 
ύνῃ λέγω, τολμῶ κἀγώ. Ῥ' Εβραῖοί εἰσι ; κἀγώ' ᾿Ισραηλῖταί 22 
εἰσι ; κἀγώ' σπέρμα ᾿Αβραάμ εἰσι; κἀγώ' 4διάκονοι Χριστοῦ 23 


Act. ix. 16; 
xxi, 11; 

1 Cor. xv. 
10, 31. 


εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ὀγώ' ἐν κόποις περισσοτέρως, 
ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν 


τ ϑουέχχν.8. θανάτοις πολλάκις. "ὑπὸ ᾿Ιουδαίων πεντάκις τεσσαράκοντα 24 


8. κατενάρκησα. Jerom mentions this as a 
Cilician word. It is said to be taken from 
νάρκη, torpedo, a kind of fish, which produces 
numbness by the touch. 

9. Compare Phil. iv. 15. 

10. καύχησις. The boast of not having put 
the Corinthians to any expense. The best 
MSS. read gpayhoera: for σφραγίσεται, and the 
more natural construction would be τὸ στόμα 
μου ov φραγήσεται els τὸ μὴ καυχᾶσθαι τὴν 
καύχησιν ταύτην. 

11. The false teachers had said, that S. Paul 
did not suffer the Corinthians to support him, 
because he did not love them. 

12. It seems also, that they boasted of doing 
the same themselves, i. 6. of not putting the 
Corinthians to any expense. 8. Paul says, that 
he would force them to keep to this, by con- 
tinuing to do so himself. ᾿Αφορμὴν means the 
excuse, which they really wanted, notwithstand- 
ing their boast, for being supported by the 
Corinthians. 

14. θαυμαστόν. Perhaps the reading is θαῦμα. 

16. Πάλιν λέγω. This does not imply, that 
he had said the same thing before; but it is 
equivalent to, J will now use another argument, 
(see xii. 19.) He then says, Let no one consider 
this boasting as a sign of weakness: but if you 


do, then bear with me as a weak person, and suffer 
me to boast. For εἰ δὲ μήγε see Matt. vi. 1. 
Δέξασθε is used for bear with me by Plutarch, 
δέξασθε ἡμᾶς, ἔφη, καὶ ὅπως ob συνάξετε ras 
ὀφρῦς σκοπεῖτε. De Orac. Defect. p. 412. 

17. You may now, if you please, suppose me 
to be speaking, not by inspiration, but as a 
weak and foolish man. For ὑπόστασις, see 
ix. 4. 

18. See x. 3. 

19. ἀφρόνων. This is said with reference to 
ver. 16. Even if you suppose me to be weak, you 
may bear with my boasting, because you have 
borne with other persons who are weak. 

20. λαμβάνει. Questumfacit. Gataker, Elsner. 

Ibid. ἐπαίρεται. Raise himself against you 
in wrath, Macknight. 

21. 7 am now speoking to my own disparage- 
ment, as supposing that Iamweak. For ds ὅτι 
see v. 19. 

23. φυλακαῖς. Clement in his Epistle speaks 
of 8. Paul ἑπτάκις δέσμα φορέσας. c. 5. Only 
one imprisonment, that at Philippi, Acts xvi. 
23, is mentioned before the date of this Epistle. 
See pref. to Ep. to Titus. An imprisonment 
seems to be alluded to in Rom. xvi. 7. 

24. πεντάκις. None of these are mentioned 
in the Acts. 


Κεφ. 11, 12.] 


ΠΡΟΣ KOPIN@IOTS B. 


381 


25 παρὰ μίαν ἔλαβον, "τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς Aes 
26 ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα" ὁδοιπορίαις ἡ 
πολλάκις" κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ 
γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν 
27 ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις: ἐν 
κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν ee καὶ δίψει, 


98 ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι. ὦ 


χωρὶς Top yoni sx. 18, 


παρεκτὸς, ἡ ἐπισύστασίς μου ἡ καθ᾽ ἡμέραν, ἡ μέριμνα πασῶν 


29 τῶν ἐκκλησιῶν" 
80 λίζεται, καὶ οὐκ ἐγὼ πυροῦμαι ; 
81 ἀσθενείας μου καυχήσομαι. 


γὋ Θεὸς καὶ πατὴρ τοῦ Κυρίου Σ᾿ ee 


Uris ἀσθενεῖ, καὶ οὐκ ἀσθενῶ ; τίς σκανδα- * ai Cor. 


«εἰ καυχᾶσθαι δεῖ, τὰ τῆς in 33. 


ἡμῶν ᾿Ιησοῦ Χριστοῦ οἷδεν, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας, Rom. i 9; 
82 ὅτι οὐ ψεύδομαι’ τὲν Δαμασκῷ ὁ ἐθνάρχης ᾿Αρέτα τοῦ βα- ἃ a i, 20; 


σιλέως ἐφρούρει τὴν Δαμασκηνῶν πόλιν, πιάσαι pe θέλων' 


Phil. i. 8; 
1 Thess. ii. 5. 


88 καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ " Act.ix. 34. 


12 ἐξέφυγον τὰς χεῖρας αὐτοῦ. 


καυχᾶσθαι δὴ οὐ συμφέρει por 
2 ἐλεύσομαι γὰρ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. 


δοίΐδα, * Act. ix. 8; 
xxii, 17; 


Μ 4 “a \ 2 a , Μ 3 , 
ἄνθρωπον ἐν Χριστῷ, πρὸ ἐτῶν δεκατεσσάρων, (εἴτε ἐν σώματι, 1 Cor. xv. 8. 
3 44 Μ 4 Ἁ “A , 3 e \ φΦ 
οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα, ὁ Θεὸς oldev,) ἀρ- 
8 παγέντα τὸν τοιοῦτον ἕως τρίτον οὐρανοῦ. καὶ olda τὸν τοιοῦτον 
ἄνθρωπον, (εἴτε ἐν σώματι, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα, 
e \ e , 3 ‘ V4 ‘ ” 
46 Θεὸς οἶδεν, ὅτε ἡρπάγη εἰς τὸν παράδεισον, καὶ ἤκουσεν 


21. παρὰ μίαν, sc. πληγήν. The punishment 
of whipping was not to exceed forty stripes, 
Deut. xxv. 8: and as the whip was made of 
three thongs, they never gave more than thir- 
teen blows, which made thirty-nine stripes. 
(See Josephus, Antiq. iv. 8, 21.) 8. Paul says 
ὑπὸ “lovdalwy, because Jews had a right to 
punish Jews, and therefore he did not plead his 
Roman citizenship. Biscoe, p. 246. 

25. τρὶς éppaBd σθην. One of these is men- 
tioned, that at Philippi, Acts xvi. 28. 

Ibid. ἅπαξ. At Lystra, Acts xiv. 19. 

Ibid. τρὶς evavdynoa. None of these are 
mentioned in the Acts. See pref. to Ep. to 
Titus. 

Ibid. πεποίηκα. 


So Cicero, * Apamee quin- 
que dies morati 


Iconii decem fecimus.”’ Ad 





Ait. v. 20. 
26. ἐκ yévous. A popularibus meis. Gal. 
1.14. 


28. τῶν wapexrdés. Beside the things which I 
have omitted. Chrysostom, Wolf. Beside these 
external inconveniences. Raphel. 

Ibid. ἐπισύστασις is the act of many things 
pressing at once upon a person: but many MSS. 
read ἐπίστασις. 

29. This is to shew the great interest which 
he took in all the churches. Who among my 
converts is suffering from any infirmity, and I 
do not partake of his sufferings? Who is per'- 
verted or misled in his Christian principles, and I 
burn not with grief and with seal to recover him ἢ 


30. ἀσθενείας is here used for sufferings. 

81. Most MSS. read Κυρίου ᾿Ιησοῦ οἶδεν. 

32. ἐθνάρχης is a person appointed by an- 
other to govern ἃ country. 

Ibid. "Apéra. Aretas was king of Arabia 
Petrza, and Herod Antipas married his daugh- 
ter. When Herod took his brother Philip’s wife, 
the daughter of Aretas left him and fled to her 
father, who made war upon Herod. He totally 
defeated him in battle, and it was probably then 
that he got possession of Damascus. 

Crap. XII. 1. We perhaps ought to read 
καυχᾶσθαι δὲ, and omit γὰρ after ἐλεύσομαι. 

Ibid. ἀποκαλύψει. See Acts xviii. 9; xxii, 
17; xxili. 11; Gal. ii. 2. 

2. ἐν Χριστῷ. A Christian. See v. 17. 
That he meant himself, is plain from ver. 6, 7. 

Ibid. δεκατεσσάρων. About the year 38, 
while he was in Cilicia. See Acts ix. 30; 
xi. 25. 

Ibid. τρίτου οὐρανοῦ. The Jews are said to 
have spoken of three heavens: 1. the air, in 
which the birds fly; 2. the sky, in which the 
stars are; 3. the heaven, or abode of God. 

3. Some persons have believed that two dis- 
tinct raptures are mentioned by S. Paul. Bull, 
Whitby. 

4. παράδεισον. This was the term used by 
the Jews for the place of departed souls; and 
was supposed by many of the Fathers to be 
different from the third heaven. See Luke 
xxii. 43. 


382 


ὃ xi, 30. 


ENTZTOAH 


{ Keg. 12. 


ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. "ὑπὲρ τοῦ 5 


ce) 3 
τοιούτον καυχήσομαι" ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι, εἰ μὴ 


ex. 8; 
xi. 16, 


ἐν ταῖς ἀσθενείαις μου. “ἐὰν yap θελήσω καυχήσασθαε, οὐκ 6 


ἔσομαι ἄφρων" ἀλήθειαν γὰρ ἐρῶ" φείδομαι δὲ, μή τις εἰς ἐμὲ 
λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τι ἐξ ἐμοῦ. 


@ Job ii. 6. 


ὁ Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων iva μὴ ὑπεραίρωμαι, 7 


ἐδόθη μοι σκόλοψ' τῇ σαρκὶ, ἄγγελος Σατᾶν ἵνα με κολαφίζξῃ, 
ἵνα μὴ ὑπεραίρωμαι. ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, 8 
ἵνα ἀποστῇ ἀπ᾽ ἐμοῦ καὶ εἴρηκέ μοι, ““᾿Αρκεῖ σοι ἡ χάρις μον" 9 
ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται." “Ηδιστα οὗν 
μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ 
ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν 10 
ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν στενοχωρίαις, ὑπὲρ 


e xi. 1, 5. 


Χριστοῦ' ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. "Γέγονα ἄφρων 11 


καυχώμενος" ὑμεῖς με ἠνωγκάσατε. ἐγὼ γὰρ ὥφειλον ὑφ᾽ ὑμῶν 
συνίστασθαι' οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, 


εἰ καὶ οὐδέν εἰμι. 


ε xi. 9: 


Τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ 12 
ὑπομονῇ, ἐν σημείοις καὶ τέρασι καὶ δυνάμεσι. 8 τί γάρ ἐστιν ὃ 13 


cui 93 ἡττήθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ 


b xiii. 1; 
Act. xx. 33. 


κατενάρκησα ὑμῶν ; χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. ὃ ἰδοὺ, 14 
τρίτον ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω 


ὑμῶν" οὐ γὰρ ξητῶ τὰ ὑμῶν, ἀλλ᾽ ὑμᾶς. οὐ γὰρ ὀφείλει τὰ 
τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέκνοις" 


ii. 6; 
Col. i. 34; 


ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν 15 


3 Τί. . 10. ψυχῶν ὑμῶν" εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγα- 
πῶμαι. “Eotw δὲ, ἐγὼ οὐ κατεβάρησα ὑμᾶς. ἀλλ᾽ ὑπάρχων 16 


k vii. 3. 
ὃ viii. 6, 16, 
18, 23. 


4. Bppnyra. Either, such as δ. Paul could 
not relate; or, such as no man could have spoken. 

Ibid. ἐξόν. Non licet, pro non potest. Origen, 
Raphel. 

6. βλέπει and ἀκούει perhaps relate to what 
is said in x. 10, τι after ἀκούει is omitted in 
many MSS. 

7. σκόλοψ: The most probable opinion 
seems to be, that S. Paul alluded to some 
bodily infirmity, which affected his appearance. 
See Bull, Sermon v., Sherlock, Whitby, Bar- 
rington, Benson, &c. Tertullian and Jerom 
Po a tradition of his having a pain in his 

ead. He alludes to the same infirmity in x. 
10; 1 Cor. ii. 8; Gal. iv. 18. “Iva μὴ ὑπερ- 
alpepa: at the end of the verse is perhaps an 
interpolation. 

Ibid. Zaray. For diseases being sent by 
evil spirits, see Matt. x. 1; Luke xiii. 16. 

8. τὸν Κύριον means Christ: see ver. 9. 


9. Most MSS. read ἡ γὰρ δύναμις ἐν ἀσθενείᾳ 
τελεῖται. 


πανοῦργος, δόλῳ ὑμᾶς ἔλαβον. “pun τινα ὧν ἀπέσταλκα πρὸς 17 
ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς ; 'παρεκάλεσα Τίτον, καὶ 18 


10. 866 νἱ. 4. 

Ibid. δυνατὸς, by the power of working 
miracles, and the gifts of the Spirit. 

11. καυχώμενος is probably an interpolation. 

12. ἐν is probably to be omitted before 
σημείοις. 

14. τρίτον. See xiii. 1. S. Paul had only 
visited Corinth once before, Acts xviii. 1, unless 
he also touched there in his way to Crete: (See 
note to 1 Cor. xvi. 7.) but he may mean in this 
place, This is the third time I have been ready 
to come to you. Paley. Seei.15; xiii.2. We 
are perhaps to read τοῦτο after τρίτον, and omit 
ὑμῶν after καταναρκήσω. 

15. καὶ before περισσοτέρως may perhaps be 
omitted. 

16. Ἔστω. He now supposes the adverse 
party to say, Be it so: you have not burdened the 
Corinthians: but you have acted thus with some 
crafty view. 

18. Τίτον. This Epistle was carried by Titus, 
See viii. 16. 


Κεφ. 12, 18.] 


ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ B. 


383 


συναπέστειλα τὸν ἀδελφόν' μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος ; 
οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν ; οὐ τοῖς αὐτοῖς ἴχνεσι ; 

19 "Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα ; κατενώπιον τοῦ ™ v. 13. 
Θεοῦ ἐν Χριστῷ λαλοῦμεν' τὰ δὲ πάντα, ἀγαπητοὶ, ὑπὲρ τῆς 


φ “A 3 A Dp fe) Ἁ 4 ‘ 3 4 n x. a; 
20 ὑμῶν οἰκοδομῆς. φοβοῦμαι γὰρ, μή πὼς ἐλθὼν οὐχ οἵους " % 34. 
θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε' μήπως 1 Cor. iv. 31. 


ἔρεις, 


ζῆλοι, θυμοὶ, ἐριθεῖαι, καταλαλιαὶ, ψιθυρισμοὶ, φυσιώ- 


9 [4 Ἁ , ’ 4 4 e g 

21 σεις, ἀκαταστασίαι' μὴ πάλιν ἐλθόντά pe ταπεινώσῃ ὃ Θεός 
μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκύότων, 
καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ 


ἀσελγείᾳ ἡ ἔπραξαν. 
13 


°TPITON τοῦτο ἔρχομαι πρὸς ὑμᾶς" ἐπὶ στόματος δύο pap- ο xii. 14; 


Nam. xxxv. 


2 τύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. Ῥ προείρηκα καὶ προ- 30; Dent. 


, e Ἁ ‘ 4 Ἁ 9 Ἁ fe) ’ a 
λέγω, ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν viv γράφω, τοῖς προ- 


xvii. 6; 
xix. 15; 


ἡμαρτηκύσι καὶ τοῖς λοιποῖς πᾶσιν, ὅτε ἐὰν ἔλθω εἰς TO πάλιν, Matt. xvill 
8 οὐ φείσομαι: “ἐπεὶ δοκιμὴν ξητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος viii. 17; 
4 Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν. τκαὶ 7 αἰ θὰ 
yap εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ" a Matt.x.30. 
καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ξησόμεθα σὺν αὐτῷ |i. 7} 


δ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς. "ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ * 1 Cor.xi.28; 


πίστει, ἑαντοὺς δοκιμάζετε' ἢ οὐκ ἐπυγινώσκετε ἑαντοὺς, ὅτι 
3 A A 3 e A b] 3 4 3 , ᾽ 4 
6 ᾿Ιησοῦς Χριστὸς ἐν ὑμῖν ἐστιν ; εἰ μήτι ἀδόκιμοί ἐστε. ἐλπίζω 
7 δὲ ὅτε γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. εὔχομαι δὲ πρὸς 
τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδὲν, οὐχ ἵνα ἡμεῖς δόκιμοι 
φανῶμεν, ἀλλ᾽ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ε xi. 305 


xii. 5,9, 10. 


8 ὦμεν. οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ᾽ ὑπὲρ τῆς «ὦ 5, 


9 ἀληθείας. ἔχαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυ- χ. 3.8; 


. 
> > 


10 νατοὶ ἧτε' τοῦτο δὲ Kal εὐχόμεθα, THY ὑμῶν κατάρτισιν. "διὰ 1 Cor. iv. 21. 


18. ἄδελφον. See viii. 18, 22. 

19. Πάλιν. See note at xi. 16, but most 
MSS. read πάλαι. 

Ibid. τοῦ Θεοῦ ἐν Χριστῷ: This may mean, 
God who is in Christ. See ii. 17; v. 19: Rom. 
vi. 11; Eph. iv. 32; Phil. iii. 14; Col. iii. 3. 

21. ταπεινώσῃ, by shame and grief. Most 
MSS. read μὴ πάλιν ἐλθόντος pou ταπεινώσῃ με. 

Cuap. XIII. 1. Τρίτον. See note at xii. 14. 

2. γράφω is probably an interpolation. 

3. The false teachers had questioned the in- 
spiration of S. Paul. He now reminds them of 
the proofs which he had given of it by working 
miracles among them; and tells them in ver. 5, 
to examine themselves, whether they had proof 
of Christ being in them by miraculous gifts. 

3. δυνατεῖ, shews his power by the miracles 
which he enables me to work. 

4. This is inserted to shew, that it was Christ 
who gave miraculous power to the apostles. 
"EE ἀσθενείας means, the weakness of human na- 
ture which he had assumed, as in 1 Pet. iii. 18. 
and therefore ἐκ δυνάμεως Θεοῦ may mean, 


the divine nature which was in him. Ei before 
ἐσταυρώθη is perhaps an interpolation. 

Ibid. ἀσθενοῦμεν---Ὀζησόμεθα. Though I ap- 
pear subject to weakness, (see xii. 7.) I will shew 
myself to be strong by the works which I shall 
do among you. 

δ. περάζετες- δοκιμάζετε. He wishes them 
to see, whether they still possessed the spiritual 
gifts which he had imparted to them: do you 
not know by these proofs, that Jesus Christ dwelleth 
in you? unless indeed ye are destitute of these 
proofs. 

6. ἀδόκιμοι here and in ver. 5. means, without 
proof of divine power. 

7. I pray that I may not be obliged to inflict 
any evil on you: or, that you may not do any evil. 
I do not want to give proofs of my power by pu- 
nishing you. The reading is perhaps εὐχόμεθα. 

8. For if you do well, I cannot exercise my 
power against you: there will be no need of it. 

9. ἀσθενῶμεν. When we are not obliged to 
give proofs of our power. 

Ibid. κατάρτισιν. See 1 Cor. i. 10. 


984 ἘΠΙΣΤ. IPOS ΚΟΡΙΝΘΙΟΥ͂Σ Β. [[Κφφ. 18. 


τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσω- 

μαι, κατὰ τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν, 

καὶ οὐκ εἰς καθαίρεσιν. 
zRom. xii. ᾿"Δοιπὸν, ἀδελφοὶ, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ 11 
= τ αὐτὸ φρονεῖτε, eipnvevete’ καὶ ὁ Θεὸς τῆς ἀγάπης καὶ εἰρή- 
τ τὰ 7 νης ἔσταε μεθ᾽ ὑμῶν. ᾿Ασπάσασθε ἀλλήλους ἐν ἁγίῳ φι- 12 
ii. 15,16; λήματι' ἀσπάξονταε ὑμᾶς οἱ ἅγιοι πάντες. ‘H χάρις τοῦ 13 
1 Pet. iii. 8; , 9 a - e 39 a A \ oe ’ 
Heb. xii.14. «Κυρίου ᾿Ιησοῦ Χριστοῦ, καὶ ἡ ὠγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία 


y Rom na ¢ lo v4 N ’ e A“ 9 ’ὔ 
: 6 TOU ἀγίου TTVEU{LATOS PETA TTAVTWY ὑμῶν. αμῆν. 

1 Cor.xvi.20; 

1Thess.v. 26; 


1Pet.y.14. Πρὸς Κορινθίους δευτέρα ἐγράφη ἀπὸ Φιλίππων τῆς Maxe- 
δονίας, διὰ Τίτον καὶ Λουκᾶ. 


EPISTLE TO THE GALATIANS. 


I conceive this Epistle to have been written from Ephesus, during 
8. Paul’s long residence there, which began in the end of 48, and lasted 
till the middle of 52. (See Preface to Hp. ad Titum.) It was perhaps 
written at the beginning of 52. 8. Paul had visited Galatia for the first 
time in 46; (Acts xvi 6.) for the second in 48, (Acts xviii. 23.) He had 
met with a most favourable reception there: (Gal. iv. 13—15.) but after 
his departure, some Jewish Christians seem to have endeavoured to set 
the Galatians against 8. Paul, by calling in question his authority as an 
apostle; and to have taught them, that it was necessary for them to 
observe the Law of Moses. 8. Paul, at the beginning of this Epistle, 
proves his authority as an apostle, by shewing that he received it direct 
from God ; and he then exposes the inefficacy and the fatal consequence 
of looking for justification by the Law of Moses. 


ΠΙΑΥΛΟΥ TOY AITTOZTOAOY 


H ΠΡΟΣ 


ΓΑΛΑΤΑΣ ENMIZTOAH. 


e ver. 11,13; 
Tit. i. 3. 
b Act. ii. 


x. 40; 


ΠΑΥ͂ΛΟΣ ἀπόστολος, οὐκ ἀπ᾽ ἀνθρώπων οὐδὲ δι’ avOpw- 1 
που, ἀλλὰ διὰ ΙΤησοῦ Χριστοῦ καὶ Θεοῦ πατρὸς "τοῦ ἐγείραντος 
αὐτὸν ἐκ νεκρῶν, καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοὶ, ταῖς ἐκκλη- 2 
σίαις τῆς Γαλατίας" χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς 8 


xii. 80,84; καὶ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, “τοῦ δόντος ἑαυτὸν ὑπὲρ 4 


xvii. 8 


ae 4, Τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος 


viii. 11 ἢ Ia A ‘ ce) A 5 δὰ 

I Cor. vi.14, αἰῶνος πονηροῦ, κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ πατρὸς ἡμῶν, 
xv. 15; ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμὴν. δ 
3 Cor. iv. 14; ; pe κε 24 a 

Eph.i20; | Θαυμάζω ὅτε οὕτω ταχέως μετατίθεσθε, ἀπὸ τοῦ καλέσαντος 6 
Col. ti. 13; 


1 Thess.i.10; ὑμᾶς ἐν χάριτι Χριστοῦ, eis ἕτερον εὐαγγέλιον: 95 οὐκ ἔστιν 7 
Heb. xiii. 30. ζλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες 


e ii. 20; 


Matt. xx.28; μεταστρέψαι TO εὐωγγέλεον τοῦ Χριστοῦ. “ἀλλὰ καὶ ἐὰν ἡμεῖς 8 


Eph. vy. 


mi, ἢ ἄγγελος ἐξ οὐρανοῦ εὐωγγελίζηται ὑμῖν trap ὃ εὐγγγελισάμεθα 


ὑμῖν, ἀνάθεμα ἔστω" [ ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, 9 


Heb. ix. 14. 

4 Act. xv. 1; 

2 Cor. xi. 4 e 1 Cor. xvi. 22. f Apoc. xxii. 18. 
Cuap. I. 1. ἀπ᾿ ἀνθρώπων is used with 


reference to the word ἀπόστολος. 8. Paul was 
not sent, i. e. did not receive his commission, 
from any man, οὐδὲ δ᾽ ἀνθρώπου, nor by the 
agency or mediation or interest of any man. 
This is confirmed by Acts xiv. 26. which shews, 
that 5. Paul was not sent by the brethren at 
Antioch. Origen observes, that this verse is a 
proof of the divinity of Christ. vol. iv. p. 690. 

4. αἰῶνος. Alay is a long period of time. 
(See Tit. i. 2.) It here means the period 
which marks the present state of things in the 
world, i. e. this world as opposed to a future 
and heavenly state. See Rom. xii. 2; Luke 
xx. 384; 1 Cor. i. 20; ii. 6. 

6. οὕτω ταχέως. Some have thought from 
these words, that the Epistle was written very 
shortly after one of S. Paul’s visits to Galatia. 
But this is not necessary. If the Galatians 
had been quickly and suddenly led away by the 
false teachers, the words οὕτω ταχέως might 
have been used. See 1 Tim. v. 22; Luke 
xviii. 8. 

6. τοῦ καλέσαντος. S. Paul is supposed to 


mean himself by Chandler, Macknight, Wall, 
Olearius: but Wolfius refers the expression to 
God, which agrees better with the language of 
the Epistles. See v. 8. 
Ibid. χάριτι Χριστοῦ. 
perhaps an interpolation. 
7. 5 οὐκ ἔστιν ἄλλος The false teachers 
wished to join the Law and the Gospel, and 
told the Galatians, that this was the real gospel, 
to which they were called. S. Paul says, that 
this is not the gospel at all, and therefore cor- 
rects himself in having spoken of it as another 


The latter word is 


gospel. 
Ibid. ef μὴ is here used for ἀλλὰ, as in 


Matt. xii. 4; Luke iv. 27; 1 Cor. vii. 17; Rev. 
ix. 4. 

8. wap’ ὃ is generally rendered contrary to 
what: Whitby prefers beside what. 

Ibid. ἀνάθεμα and ἀνάθημα means properly 
something set apart: but ἀνάθημα is generally 
taken in a good sense for a votive offering, or 
thing consecrated; ἀνάθεμα in a bad sense for 
a thing devoted to curses. See Rom, ix. ὃ; 
1 Cor. xvi. 22. 


Keo. 1,2) ΕἘΠΙΣΤΟΛΗ ΠΡΟΣ ΓΑΛΑΤΑΣ. 387 
εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστω. 

10 ἑἄρτε γὰρ ἀνθρώπους πείθω ἢ τὸν Θεόν ; ἢ ζητῶ ἀνθρώποις εἸΤμεον..4; 

’ ᾽ ᾽ a a >» Jac. iv. 4. 
ἀρέσκειν ; εἰ yap ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ 
ἂν ἤμη. 
11 Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ εὐωγγέλιον τὸ εὐωαγγελεσθὲν ne 
9 Μ ΝΜ > δ XV. 1,8. 

12 ὑπ᾽ ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον ᾿οὐδὲ γὰρ ἐγὼ παρὰ | gives tis. 
ἀνθρώπου παρέλαβον αὐτὸ οὔτε ἐδιδάχθην, ἀλλὰ δι’ ἀποκα- 

18 λύψεως ᾿Ιησοῦ Χριστοῦ. *'Hxovcate γὰρ τὴν ἐμὴν ava- ere 
στροφὴν ποτὲ ἐν τῷ ᾿Ιουδαϊσμῷ, ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον xxii. 4; 

14 τὴν ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτήν" καὶ προέκοπτον Phil. is 6. 
ἐν τῷ ᾿Ιουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, } Tim. i. 1δ. 
περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μον παραδό- 

15 σεων. ‘Gre δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας | Act. ix. 1; 
16 μητρός μουν, καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ, "᾿ἀποκαλύ- iat ι; 
pas τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς 7. |. 5. 

17 ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀν- Matt. xvi.17; 
ἦλθον εἰς ἹΙεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, GAN Eones. ti. & 
ἀπῆλθον εἰς ᾿Αραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 

18 "Επειτα μετὰ ἔτη τρία ἀνῆλθον εἰς “Ιεροσόλυμα ἱστορῆσαι " Actix. 36. 

19 Πέτρον, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε" “ ὅτερον " Mar. τὶ. 8. 
δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ ᾿Ιάκωβον τὸν ἀδελφὸν 

90 τοῦ Κυρίου. νἃ δὲ γράφω ὑμῖν, ἰδοὺ, ἐνώπιον τοῦ Θεοῦ, ὅτι p Rom. 1 95 

21 οὐ ψεύδομαι. “Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας 9 cor. i. 28; 

4) καὶ τῆς Κιλικίας: ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς TA 4s, 

28 ἐκκλησίαις τῆς ᾿Ιουδαίας ταῖς ἐν Χριστῷ μόνον δὲ ἀκούοντες 1 Tim. γ.3}} 

24 ἦσαν, Ore ὁ διώκων ἡμᾶς ποτὲ, νῦν εὐωγγελίζεται τὴν πίστιν 4 καὶ. ix. 80. 

2 ἣν ποτὲ ἐπόρθει' καὶ ἐδόξαξον ἐν ἐμοὶ τὸν Θεόν. τ" Ἑπειτα + λοι. χε. 3. 


10. πείθω is the same as ζητῶ ἀρέσκειν, and Ibid. πάλιν. In the third year after his 


S. Paul means to say, I have used this strong 
expression, which will perhaps give offence: 
but I must use it: for am I seeking to please 
men or God? if I sought to please men, I 
should perhaps support these false doctrines of 
the Jewish Christians: but my duty to God, 
and to Christ, whose servant I am, forbids me. 
See Krebsius, Elsner. 

11. Read γνωρίζω γάρ. 

Ibid. κατὰ ἄνθρωπον. This is still in con- 
nexion with ver. 10. My gospel has no refer- 
ence to human wishes and opinions. 

12. ἀποκαλύψεως. S. Paul was probably in- 
structed in the gospel during his residence in 
Arabia, ver. 17. He was in the habit of re- 
ceiving revelations afterwards; see Acts xxii. 
17: Gal. ii. 2; 2 Cor. xii 2,7; Eph. iii. 8. 

14. παραδόσεων. Compare Acts xxii. 3; 
xxvi. 5. 

15. ὁ Θεὸς is probably an interpolation. 

16. σαρκὶ καὶ αἵματι. Compare Matt. xvi. 
17; 1 Cor. xv. 50; Eph. vi. 12; Heb. ii. 14. 
S. Paul therefore was not instructed by Ana- 
nias. 


17. "ApaBlay. See note at Acts ix. 19. 


conversion, as is expressed in the next verse. 

18. ἱστορῆσαι implies a visit made with the 
wish to see something extraordinary. Plutarch 
speaks of the parents of Cicero’s schoolfellows 
coming to the school, ὄψει βουλομένους ἰδεῖν τὸν 
Κικέρωνα, καὶ τὴν ὑμνουμένην αὐτοῦ περὶ τὰς 
μαθήσεις ὀξύτητα καὶ σύνεσιν ἱστορῆσαι, p. 861. 
If the conversion of Cornelius happened as 
early as A.D. 82, (see note at Acts ix. 32,) 
it may have been in consequence of this, that 
S. Paul wished to confer with S, Peter, and to 
inform him of bis own revelations concerning 
the conversion of the Gentiles. 

19. Ἰάκωβον. This was James, the bishop 
of Jerusalem. See note at Acts xii. 17. He 
was probably not one of the twelve apostles ; 
though he seems to be called an apostle here, 
as Barnabas and some others were; or εἰ μὴ 
may be used for ἀλλὰ, as in ver 7. 

21. Compare Acts ix. 26—30; xxi 17— 
21. 
23. εὐαγγελίζεται. This seems to shew, that 
S. Paul preached the gospel while he was in 
Cilicia. See Acts xv. 28, 41. 


cc 2 


388 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2. 


διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς “Ιεροσόλυμα μετὰ 

Βαρνάβω, συμπαραλαβὼν καὶ Titov’ ἀνέβην δὲ κατὰ ἀπο- 3 

κάλυψιν, καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν 
* Phil. ἢ. 16. τοῖς ἔθνεσι, κατ᾽ ἰδίαν δὲ τοῖς δοκοῦσι, "μήπως εἰς κενὸν τρέχω 


¥ 
t Act. xvi. 3; ἢ ἔδραμον. 
1 Cor. ix. 21. 
a Act. xv. 24. 


“'AAN οὐδὲ Τίτος ὁ σὺν ἐμοὶ, “Ελλην ὧν, ἠναγ- 8 
κάσθη περιτμηθῆναι: "διὰ δὲ τοὺς παρεισάκτους ψευδαδέλ.- 4 


φους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν 


τ Deut. x. 17; 
3 Par. xix. 7; 


ἣν ἔχομεν ἐν Χριστῷ ᾿Ιησοῦ, ἵνα ἡμᾶς καταδουλώσωνται" ols δ 


Job χαχίν.19; οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγ- 


Sap. τὶ. 7 


Act.x.84; γελίου διαμείνῃ πρὸς ὑμᾶς. 


Rom. ii. 113 


χ᾽ Απὸ δὲ τῶν δοκούντων εἶναί 6 


Ephes. vi.9; τὸ, ὁποῖοί ποτε ἦσαν, οὐδέν μοι διαφέρει: πρόσωπον Θεὸς ἀν- 


Col. iii. 25; 
1 Pet. i. 17. 


θρώπου ov λαμβάνει: ἐμοὶ yap οἱ δοκοῦντες οὐδὲν προσαν- 


y Act.xiii.d6; ἔθεντο, Υἀλλὰ τοὐναντίον, ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγ- 7 


Rom. xi. 18; 


1 Tim. ii.7; γέλιον τῆς ἀκροβυστίας, καθὼς Πέτρος τῆς περιτομῆς" (*6 yap 8 


4 Tim. i. 11. 
24.16; 


> , ’ 3 3 A * ~ 
evepynoas Πέτρῳ ets ἀποστολὴν τῆς περιτομῆς, 


ὔ , 


ἐνήργησε καὶ 


Act.ix.15; ἐμοὶ εἰς τὰ ἔθνη") καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, 9 


xiii. 2; 
xxii. 31; 
Ephen. iii. 8. 
® Act. 
zxiv., 17; 
Rom. xv. 2 


᾿Ιάκωβος καὶ Κηφᾶς καὶ ᾿Ιωάννης, οἱ δοκοῦντες στύλοι εἶναι, 
δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ 
,, ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν' μόνον τῶν πτωχῶν ἵνα 10” 


1 Cor. xvi.1; μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. “Ore δὲ 11 


2 Cor. viii. 1; 
ix. I. 


Cuap. 11. 1. διὰ δεκατεσσάρων ἐτῶν may 
mean, in the fourteenth year: see Matt. xxvi. 
61; Mark xiv. 58. This is the journey men- 
tioned in Acts xv. after S. Paul’s first journey, 
when the council was held at Jerusalem, A. D. 
46. Πάλιν does not mean the next time : for he 
was at Jerusalem in 44, (Acts xi. 30.) but on 
another occasion. 

Ibid. Τίτον. See Titus i. 4. 

2. ἀνεθέμην. Compare Acts xv. 4, 12. 

Ibid. rots δοκοῦσι. The same as τῶν 80- 
κούντων εἶναί τι in ver. 6, and δοκοῦντες στύλοι 
εἶναι in ver. 9. It means the apostles, who 
were then at Jerusalem, and the chief persons 
in the church there. Herodian writes, καὶ 
πρῶτον μὲν τῆς συγκλήτον βουλῆς τοὺς δοκοῦν- 
τας καὶ ἡλικίᾳ σεμνοτάτους καὶ βίῳ σωφρονεσ- 
τάτους τοὺς ἑκκαίδεκα ἐπελέξαντο, vi. 1. See 
note at 1 Cor. i. 28. 

Ibid. els κενὸν τρέχω. The metaphor is 
taken from a person exercising or practising 
himself in running without any particular ob- 
ject. See 1 Cor. ix. 26. Menander writes, 

᾿Ανὴρ GBovros εἰς κένον μοχθεῖ τρέχων. 

4. διὰ δὲ rods. And this was done, i.e. I 
refused to have Titus circumcised, on account of 
the false brethren who introduced themselves into 
our meetings. 

δ. τῇ ὑποταγῇ, by submitting to them. 

Ibid. ἀλήθεια. See ver. 14; iii. 1; v.7. 5. Paul’s 
was the true gospel, which proclaimed faith in 
Christ as sufficient. 

6. The sentence seems to be imperfect after 
εἶναί τι Grotius says, that 3. Paul meant to 
add οὐἷὲν πρισελαβόιιην, but that altering the 


ἦλθε Πέτρος εἰς ᾿Αντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, 


form, and repeating οἱ δοκοῦντες, he says οὐδὲν 
προσανέθεντο.ι Hombergius thinks that the 
sentence is complete, and interprets ἀπὸ τῶν 
δοκούντων οὐδέν μοι διαφέρει, there is no differ- 
ence between me and them. Elsner interprets 
it, I have nothing to do with what these per- 
sons may be. But I should rather agree with 
Grotius. 

9. James is mentioned first, as being bishop 
of Jerusalem: see note at Acts xii. 17. Peter 
and John were probably the only apostles now 
in Jerusalem: see note at Acts ix. 32. Evuse- 
bius speaks of some persons maintaining Ce- 
phas to be a different person from Peter, and 
one of the seventy disciples. H. E.i.12. The 
notion is defended by Harduin. Op. Select. p. 
921, but it seems untenable, 

10. ὃ καὶ ἐσπούδασα. Schmidius interpreta 
it, which I had also been anxious to do before: and 
such was the fact; see Acts xi. 30: but I 
should rather render it, wherefore I have been 
anxious to do this same thing; or, which is the 
very thing that I have been anxious to effect: 
and this perhaps confirms the date assigned to 
the Epistle: for when S. Paul left Ephesus in 
52, he intended to go to Jerusalem with contri- 
butions: see Rom. xv. 25; 1 Cor. xvi. 1—3; 
Acts xxiv. 17. It is probable, that the con- 
tinued famine caused the apostles at Jerusalem 
to make this request to S. Paul. Pyle renders 
it, a thing I was very ready to do. 

11. Πέτρος. The true reading is probably 
Knoas. 

Ibid. ᾿Αντιόχειαν. This visit of Peter to 
Anticch is not mentioned in the Acts. It pro- 


Κεφ. 2.] 


ΠΡΟΣ TAAATAS. 


389 


12 ὅτο κατεγνωσμένος ἦν. πρὸ τοῦ yap ἐλθεῖν τινὰς ἀπὸ ᾿Ιακώ- 
βου, μετὰ τῶν ἐθνῶν συνήσθιεν' ὅτε δὲ ἦλθον, ὑπέστελλε καὶ 
13 ἀφώριξεν ἑαυτὸν, φοβούμενος τοὺς ἐκ περιτομῆς. καὶ συνυπ- 
ἐκρίθησαν αὐτῷ καὶ οἱ λοιποὶ ᾿Ιουδαῖοι, ὥστε καὶ Βαρνάβας 


14 συναπήχθη αὐτῶν τῇ ὑποκρίσει. 


b’AAN ὅτε εἶδον ὅτι οὐκ ὀρ- > Act. x. 28. 


θοποδοῦσι πρὸς τῆν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Πέ- 
tpw ἔμπροσθεν πάντων, “ Ei σὺ, ᾿Ιουδαῖος ὑπάρχων, ἐθνικῶς 
tis καὶ οὐκ ᾿Ιουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις ᾿Ιουδαΐζειν ;” 
16 Ἡμεῖς φύσει ᾿Ιουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοὶ, “ εἰδότες «1.11; 


Psal. exliii. 3; 


δ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Rom. i. 17: 


᾿Ιησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύσαμεν, 


hii. 20, 28. 


ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ, καὶ οὐκ ἐξ ἔργων νόμου" 
17 διότι οὐ δικαιωθήσεται ἐξ ἔργων νόμον πᾶσα σάρξ. εἰ δὲ ζη- 4 Rom. vi. : 


τοῦντες δικαιωθῆναι ἐν Χριστῷ, εὑρέθημεν καὶ αὐτοὶ ἁμαρ- vi 4,6 


il, ae 


18 τωλοὶ, dpa Χριστὸς ἁμαρτίας διάκονος ; μὴ γένοιτο. εἰ γὰρ ἃ viii. 3; 


xiv. 7, &e.; 


κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίσ- 2 Cor. v.15; 


19 Typ. 


bably took place, A.D. 46, after S. Paul’s re- 
turn from the council, and before his second 
journey. Mark perhaps accompanied him. 
See Acts xv. 37. 

11. κατὰ πρόσωπον is said to mean secundum 
speciem, in appearance or pretence, by Chry- 
sostom and Jerom: but the usual interpretation 
of openly, publicly, is supported by Elsner, 
Raphel, Krebsius. In Deut. vii. 24. we have 
οὐκ ἀντιστήσεται οὐδεὶς κατὰ πρόσωπόν gov: and 
in Xenophon κατὰ πρόσωπον ἐναντιοῦσθαι. Cy- 
rop. iv. p. 90. 

Ibid. κατεγνωσμένος ἦν, he deserved to be con- 
demned. 

12. ἀπὸ ᾿Ιακώβον. This does not imply that 
James sent these men, or that he agreed with 
them. They may perhaps have pretended this ; 
or it may merely mean, that they came from 
the church at Jerusalem, of which James was 
the head. 

Ibid. ἀφώριξζεν. We are not to suppose that 
these persons again raised the question, which 
had been settled at the council, or wished to 
bind the Gentiles by the Law of Moses. They 
only declined eating with them; which they 
need not have done, because the decree of the 
council had provided against the Gentiles of- 
fending the ie at their meals. See note at 
Acts xv. 

14. Some have continued S. Paul’s address 
to S. Peter to ver. 21; but I should confine it 
to ver. 14, as Vater has done. 

15. ἁμαρτωλοί. Elsner and Schmidius con- 
nect this with "Iovdaio:, and not merely with ἐξ 
ἐθνῶν. The sense seems to be this. He had 
biamed S. Peter for obliging the Gentiles to 
follow the Law of Moses; and then he con- 
tinues, We who are Jews by birth, and not 
Gentiles, and therefore used to the Law of 
Moses, yet being guilty of sin, and knowing 
that men are not justified from sin by the Law, 


ἀ Ἐγὼ yap διὰ νόμον νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω. το. 


1 Theas. v. 


but by faith in Christ, we have accordingly 
believed in Christ, and not trusted to the Law. 
For ἐὰν μὴ see note at i. 7. 

16. 0b — πᾶσα σὰρξ is the same as οὐδεμία 
σάρξ. See Matt. xii. 25. 

17. (nrobvres δικαιωθῆναι, while we think that 
we have been justified, or, while we seek to main- 
tain our justification. For δικαιωθῆναι implying 
that justification is a thing past, see Rom. v. 1. 
Ibid. ἁμαρτωλοί. A person, who is justified 
by faith in Christ, is freed from sin: but if he 
seeks for further justification by the Law, he 
acknowledges himself to be still a sinner. 8. 
Paul therefore asks, If, while we think that we 
were justified through Christ, we are discovered 
to be still in our sins by having recourse to the 
expiations of the Law, will Christ be the minister 
(i. e. will he administer spiritual benefit) ¢o 
persons who are still in their sins ? Certainly not. 
That this is the true meaning of ἁμαρτωλοὶ, 
appears from the next verse. 

18. ἃ xaréAvoa, the ceremonies of the Lou, 
which I once believed to have no effect in saving 
me from sin, viz. when I embraced the gospel.: 

19. νόμῳ, not to the Law, but by the. Law. 
The Law denounces death: and if it were not 
for the Law, i. e. for positive ordinances, the 
sinner would not be condemned to death. See 
Rom. iii. 20; iv. 15; v. 18; vii. 7; 1 Cor. xv. 
56. S. Paul therefore says, In consequence of 
the Law, I was condemned to death by the Law, 
that I might be restored to life by God. The 
only consequence of the Law is, that I became 
subject to the sentence of death; from which 
there was no escape: but I am restored to life 
by the mercy of God, who accepts my faith in 
Christ. This construction of the dative may be 
seen in Rom. vi. 2, 10, 11; viii. 24; 2 Cor w 
15; x. 4; Gal. v. 25; Eph. ii. 1; iv. 23; 1 
Pet. ii. 24; iii. 18; iv. 6. 


‘4 


390 


¢ Heb. vii.11. 


gyv.7. 


EMISTOAH 


[Κεφ. 2, 3. 


ες Χριστῷ συνεσταύρωμαι' ζῶ δὲ οὐκ ἔτι ἐγὼ, & δὲ ἐν ἐμοὶ 20 
Χριστός: ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ νἱοῦ 
6; χοῦ Θεοῦ, τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ 
᾿ς ἐμοῦ. οὐκ ἀθετῷῶ τὴν χάριν τοῦ Θεοῦ" [εἰ γὰρ διὰ νόμου δι- 21 
καιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 

“ἾὮ ANOHTOI Γαλάται, τίς ὑμᾶς ἐβάσκανε τῇ ἀληθείᾳ ὃ 


μὴ πείθεσθαι; οἷς κατ᾽ ὀφθαλμοὺς ᾿Ιησοῦς Χριστὸς προεγράφη 
b Act. ii. 88; ἐν ὑμῖν ἐσταυρωμένος. "τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν, ἐξ 2 


viii. 13; ν 
xv. 8; 
Eph. i. 18. 


ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ axons πίστεως ; οὕτως 8 
ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτέλεῖσθε ; 


13 108. 8. ἱτρσαῦτα ἐπάθετε εἰκῆ; εἴ γε καὶ εἰκῆ. ὁ οὖν ἐπιχορηγῶν ὑμῖν 4 


k Gen. xv. 6 


5 a a a ge O 
Rom. iv. 8; TO πνεῦμα, Kal ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου ἢ ἐξ 


Jac. ii. 233. 
Ἰ Rom. iv. 


axons πίστεως ; *xabws ᾿Αβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλο- 6 


11, 12,16. γίσθη αὐτῷ εἰς δικαιοσύνην. ἰ γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, 7 


m Gen. xii. 8; 
xviii. 18; 
xxii. 18; 


οὗτοί εἰσιν υἱοὶ ABpadu. πιπροϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίσ- 8 


aati Tews δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προενηγγελίσατο τῷ ᾿Αβραὰμ, 
.4, 
Act. i. 356. «Ὅτι ἐνευλογηθήσονταε ἐν σοὶ πάντα τὰ ἔθνη ὥστε οἱ ἐκ 9 


n Dent. 
xxvii. 26. 
oii. 16; 
Hab. ἢ. 4; 


πίστεως, εὐλογοῦνται σὺν τῷ πιστῷ ᾿Αβραάμ. ὅσοι yap ἐξ 10 
ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσί: "γέγραπται γὰρ, “᾿Ἐπι- 


Rom.i.17; κατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν 


Hi 20; 


Hebd. x.88. τῷ βιβλίῳ τοῦ νόμου, τοῦ ποιῆσαι αὐτά. “Ὅτι δὲ ἐν νόμῳ 11 


20. Χριστῷ συνεσταύρωμαι. Christ submit- 
ted to the sentence of the Law, and died: and 
whoever has faith in his death, is said figura- 
tively to have died with him, and so to have paid 
the penalty of the Law. He then rises again; 
but not such as he was before, a person con- 
demned for sin; but a new creature, and freed 
from the guilt of sin, by faith in Christ. 

Ibid. ὃ δὲ νῦν ζῶ «.7.A. Speaking figura- 
tively, I died in Christ, and rose again: but 
with respect to my actual living in the body, I 
must shew that Ihave faith in the death of Christ ; 
Lo not look for any other justification by the 

aw. 

21. οὐκ ἀθετῶς Iam not to destroy the effect 
of the free grace of God. 

Crap. iff. 1. ᾿Ανόητοι. Callimachus calls 
the Galatians ἄφρονι φύλῳ, In Delum, 184. 
Themistius speaks of their eagerly following 
any philosopher: Orat. xxiii. p. 299: and 
Strabo says, παραπεισθέντες δὲ εὐμαρῶς ἐνδι- 
δόασι πρὸς τὸ χρήσιμον. iv. p. 299. This, how- 
ever, was not meant as a censure. 

Ibid. The words τῇ ἀληθείᾳ μὴ πείθεσθαι are 
perhaps an interpolation. 

Ibid. οἷς κατ᾽ ὀφθαλμούς. Who had the cru- 
cifixion of Jesus Christ clearly set before you in 
description. He means to say, that the impor- 
tance of believing in the death of Christ had 
been fully explained to them. 

2. τὸ πνεῦμα. He appeals to the gifts of the 
Spirit, which they had received; and asks, 
whether it was in consequence of their obedi- 
ence to the Law, or of their having faith in the 


doctrines which they heard, ἀκοῆς πίστεως. 
See 1 Thess. ii. 13, where λόγον ἀκοῆς is the 
same as λόγον ἀκονόμενον. Rom. x. 17. 

8. ἐναρξάμενοι and ἐπιτελεῖσθε are said by Al. 
Morus to be metaphors taken from the mys- 
teries: but Wolfius refers them to the games. 
Having been prepared for the course by the spi- 
ritual assistance which you received at first, will 
you finish it by following these carnal ordinances ἢ 

4. ἐπάθετε. Have ye received so many tokens 
of divine favour to no purpose? Schomerus, 
Hombergius, Starckius. We have the same 
sense of this verb in Euripides, Med. 488. 

Καὶ ταῦθ᾽ ὑφ᾽ ἡμῶν, ὦ tor’ ἀνδρῶν, παθὼν 

Προὔδωκας ἡμᾶς; 

But this interpretation is opposed by Bos, Elsner, 
and Wolfius, who think that 5. Paul alluded to 
the sufferings of the Galatians in the cause of 
the gospel. 

Ibid. εἴγε καὶ εἰκῆ. Dammodo frustra: h. 6. 
non tantum perdidistis fructum vestrarum pas- 
sionum, sed etiam in severum judicium inci- 
distis. Cocceius, Elsnerus. If we follow Scho- 
merus in the interpretation of ἐπάθετε, S. Paul 
may have meant to express a doubt, whether 
the Galatians had really so forgotten the be- 
nefits which they had received. See iv. 11. 

δ. This verse proves, that S. Paul worked 
miracles in Galatia, and imparted the miracu- 
lous gifts of the Spirit. 

10. γεγραμμένοις ἐν τῷ βιβλίῳ. Instead of 
these words the LXX have λόγοις. We may 
understand ἕνεκεν before τοῦ ποιῆσαι. See note 
at Acts xxvii. 1. 


Κεφ. 8.} 


ΠΡΟΣ ΓΑΛΑΤΑ͂Σ. 


391 


οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ, δῆλον, ὅτι ‘6 δίκαιος ἐκ πίσ- 

12 Tews ζήσεται" ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ “ ὁ ποιή- 

18 σας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς. Ὁ Χριστὸς ἡμᾶς ἐξηγό- ν Deut. 
ρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα' ἘΠ Εν 8; 
γέγραπται γὰρ, “᾿Επικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου" ν Or υ.3ι. 

14 ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ 
᾿Ιησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς 

18 πίστεως. 4᾿Αδελφοὶ, κατὰ ἄνθρωπον λόγω, ὅμως ἀνθρώπου « Heb.ix.17. 

16 κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται" "τῷ δὲ + ver. 8; 


᾿Αβραὰμ ἐρρήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματε αὐτοῦ" 


3 Gen. xii. 7; 
OU xv. 5; 
eon 


a a i. 7 > 
λέγει, " Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Ti ié, 
17 ‘Kal τῷ σπέρματί cov,’ ὅς ἐστι Χριστός" "τοῦτο δὲ λέγω, δια- « Gen. xv. 


θήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ εἰς Χριστὸν, ὁ μετὰ 


18, 16; 
Exod. xii, 


τετρακόσια Kal τριάκοντα γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ ree 6. 
18 καταργῆσαι τὴν ἐπωγγελίαν. tei yap ἐκ νόμου ἡ κληρονομία, « Rom. tv. 
οὐκ ἔτι ἐξ ἐπωγγελίας: τῷ δὲ ᾿Αβραὰμ δι’ ἐπαγγελίας κεχάρισ- 1. να 


[ , 
viii. 17. 


19 Tas ὁ Beds. "Τί οὖν ὁ νόμος ; τῶν παραβάσεων χάριν προσ- « Dent. v.53 
Ν φ δ 4 4 \ 9 Joh. i. 173 
ετέθη, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι᾿ ‘act. vit 
40 ὠγγέλων, ἐν χειρὶ μεσίτον' ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ 38. 88; 


Rom. iv. 15; 


21 Θεὸς els ἐστιν. ‘O οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ ; τ. 20; 
‘ 9 \ I ’ ε 4 a vii. 8. 
μὴ γένοιτο. εἰ yap ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως 


12. ἄνθρωπος is probably an interpolation. 

14. ἔθνη. This is deduced from the prophecy 
quoted in ver. 8. 

Ibid. ἐπαγγελίαν. See Isaiah xliv. $; Ezek. 
xxxix. 29; Joel ii.28. The Spirit does not ap- 
pest to have been actually promised to Abraham, 

ut it was promised afterwards through the 
prophets: or τὴν ἐπαγγελίαν τοῦ πνεύματος 
may mean ἐπαγγελίαν πνευματικήν. 

15. κατὰ ἄνθρωπον, as would be the case in 
human covenants, made between man and man. 
Ὅμως x. τ. A. but even in this case, no one an- 
nuls &c. 

16. ὡς ἐπὶ πολλῶν. As applying to many 

sons. 

Ibid. τῷ σπέρματί cov. This is a reference 

to Gen. xxii. 18, and in thy seed shall ali nations 
of the earth be blessed. This was after the temp- 
tation of Abraham: but God had said to him, 
when He first called him, in thee shall all 
families of the earth be blessed. Gen. xii. 8. 
Ἰῷ σπέρματι at the beginning of this verse is 
used in a different sense from what it bears in the 
latter part. The promise (mentioned in ver. 14.) 
was given to Abraham and his posterity: and the 
terms of the promise were, not in thy seeds, but 
in thy seed. 

17. See note at Acts vii.6. The four hun- 
dred and thirty years are dated from the call of 
Abraham. See Wolfius. 

18. ἡ κληρονομία, the inheritance of eternal 
life; which mankind had lost through Adam, 
but which God had promised to restore through 
Christ. The Law only promised it on condition 


of perfect obedience, which can never be per- 
formed ; and therefore if the Law annulled the 
covenant made with Abraham, we could not ob- 
tain eternal life. 

19. Some would point it, Τί οὖν ; ὅ νόμος 
x.7.A. This question may be supposed to be 
asked by the false teachers: {f the Law cannot 
give pardon and eternal life, for what did it serve? 

lbid. τῶν παραβάσεων x If men had not 
committed sin, and been subject to death in con- 
sequence, the Law would not have been given, 
which deterred men from sin by affixing pe- 
nalties. 

Ibid. ᾧ ἐπήγγελται. To whom the promise 
tas made. 

19. ἀγγέλων. See Acts vii.85, 538. S. Paul 
adds this, rather to disparage the Law. It was 
not given immediately from God himself; but 
by the ministration of angels, and by a human 
mediator Moses. Ἐν χειρὶ μεσίτον answers to 
what we read in Lev. xxvi. 46. These are the 
statutes which the Lord made between him and the 
children of Israel in mount Sinai by the hand of 
Moses. 

20. But yet the Law came from God: for a 
mediator implies that there is more than one party: 
and God was one of the parties, 

21. The Law is not contrary to the promise 
of eternal life made by Abraham: for the Law 
also held out eternal life as a reward to perfect 
obedience; and if this condition could have been 
fulfilled, a man would have been as righteous 
under the Law, as by faith in Christ. 


892 


EIMSTOAH 


[Κεφ. 8, 4. 


= Rom.iii.9; ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη" "ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ 22 


xi. 82. 


πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως ᾿Ιησοῦ 


y Matt.v.17; Χριστοῦ δοθῇ τοῖς πιστεύουσι. Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, 28 
Βοπι. z.4. ὑπὸ νόμον ἐφρουρούμεθα συγκεκλεισμένοι εἰς τὴν μέλλουσαν 

3 iv. 5; , ᾽ a Ψ es \ a 

Joh.i. 12; πίστιν ἀποκαλνφθῆναι' Τῶστε ὁ νόμος παιδωγωγὸς ἡμῶν γέ- 24 


Rom. viii. 15. 


ὁ Rom vis, γονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν' ἐλθούσης δὲ 2% 


xiii. 14. 
708. χυὶ.91; 
Rom. x. 12; 


τῆς πίστεως, οὐκ ἔτι ὑπὸ παιδωγωγὸν ἐσμέν. "πάντες yap υἱοὶ 36 
Θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ ᾿Ιησοῦ "ὅσοι yap εἰς 27 


ἐαῳ τγ Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. “ove ἔνι ᾿Ιουδαῖος, 28 
Gol. iii. 11. οὐδὲ “Ελλην" οὐκ ἔνι δοῦλος, οὐδὲ ἐλεύθερος" οὐκ ἔνι ἄρσεν καὶ 


« Gen. 
xxi. 12; 
Rom. ix 


θῆλυ: πάντες yap ὑμεῖς εἷς ἐστε ἐν Χριστῷ ᾿Ιησοῦ “εἰ δὲ 29 


Rom. ix. 7: ὑμεῖς Χριστοῦ, ἄρα τοῦ ᾿Αβραὰμ σπέρμα ἐστὲ, καὶ κατ᾽ ἐπαγ- 
ἃ Col. i. 20. γελίαν κληρονόμοι. Aéyw δὲ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος 4 


e Gen. 
zlix. 10; 
Dan. ix. 24; ,,.»λ 
Eph.i.10.. U7 
ει, 26; 
Joh. i. 12. 
ε Rom. viii. 
15. 

bh Rom. viii. 
16, 17. 


νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὦν" ἀλλὰ 2 

ἐπιτρόπους ἐστὶ καὶ οἰκονόμους, ἄχρι τῆς προθεσμίας τοῦ 

πατρός. *obrw καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα 8 

τοῦ κόσμου ἦμεν δεδουλωμένοι' “ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ 4 
’ > A € δ ‘ en 9 aA , 

χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυν- 

αἰκὸς, γενόμενον ὑπὸ νόμον, Siva τοὺς ὑπὸ νόμον ἐξωγοράσῃ, ἵνα ὃ 


| 1Cor. viii; τὴν υἱοθεσίαν ἀπολάβωμεν. ξὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὃ 6 
ae A a a [οἱ 
¥ph. ii. 11, Θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον, 


xiii, 12; 


"ABBG ὁ πατήρ. "Note οὐκ ἔτι εἶ δοῦλος, ἀλλ᾽ υἱός" εἰ δὲ Τ 
υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. ' ᾿Αλλὰ τότε μὲν οὐκ 8 


Col. ii. 30. εἰδότες Θεὸν, ἐδουλεύσατε τοῖς μὴ φύσει οὖσι θεοῖς: “viv δὲ, 9 


22. But all men commit sin and transgress 
the Law, so that they cannot claim eternal life 
as areward. See Rom. xi. 32. 

Ibid. ἵνα here implies, not the cause, but the 
consequence, as in many places, Mark iv. 22; 
John ix. 39; x. 17; Rom. xi. 11, 32; Gal. v. 
17; 1 John ii. 19. 

23. τὴν πίστιν is here used for the gospel, as 
in i, 23, or literally it means, before the time 
came when man had the power of being justified 
by faith. 

Ibid. συγκεκλεισμένοι is perhaps not to be 
connected with els τὴν μέλλουσαν, but is the 
same as συνέκλεισεν in ver. 22. While men 
were under the Law, they were hindered by 
their sins from obtaining eternal life, and were 
not at liberty: they were like persons shut u 
in a place from which they cannot get out. Eis 
τὴν μέλλουσαν x. τ. A. means until the faith 
which was to come was revealed. 

24. παιδαγωγός. The metaphor is taken from 
a father committing his children to a pedagogue, 
as was the custom anciently. The te which 
constantly reminded men of their transgressions, 
and their inability to obtain eternal life, pre- 
pared them gradually for justification by faith. 

27. Χριστὸν ἐνεδύσασθε, i. e. ye have Christ 
dwelling in you: ye are in the condition of 
Christ: and as he is the Son of God by nature, 
so are ye by adoption. The metaphor is per- 


haps from a person taking off his clothes when 
he is baptized, and putting them on again. 

28. wdyres. Christ represented the whole 
human race, and therefore there is no difference 
between any men. 

Cuar. IV. 2. The metaphor seems to be 
taken from a son, whose father is dead. Ἐπί- 
τροποι are guardians, οἰκονόμοι manage the estate. 

8. στοιχεῖα τοῦ κόσμου are the same as κοσ- 
μικὰ στοιχεῖα, and apply to any doctrine, which 
is only the outline of the true doctrine. The 
phrase is applied either to the Law of Moses or 
the heathen philosophy. See ver. 9; Col. ii. 
8, 20. So ἡ τοῦ κόσμου Aum? is worldly sorrow 
in 2 Cor. vii. 10. Td ἅγιον κοσμικόν. Heb. ix. 1. 

4. γενόμενον signifies born. See Alberti. 
Some of the Fathers read γεννώμενον. The 
passage confirms the doctrine of Christ being 
born of a virgin. 

5. νἱοθεσίαν. See iii. 27. 

6. "ABBa. Alberti considers this ar allusion 
‘Sad familiarem ac blandam puerorum vocem, 
858 Patrem compellant, etiam balbutiendo.” 

ee Rom. viii. 15. 

7. The reading is probably κληρονόμος διὰ 
Θεοῦ. 

8. This shews, that the Epistle was addressed 
to Gentile converts. The reading is probably - 
τοῖς φύσει μή. 


Κεφ. 4.] 


ΠΡΟΣ ΓΑΛΑΤΑΣ. 


398 


γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέ- 
ϑ δὰ ‘ σι 4 ¥ 
dere πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνω- 


10 θεν δουλεύειν θέλετε; ἰἡμέρας παρατηρεῖσθε, καὶ μῆνας 
11 καιροὺς καὶ ἐνιαυτούς. φοβοῦμαι ὑμᾶς, μήπως εἰκῆ κεκοπίακα 


εἰς ὑμᾶς. 


N 


1 Rom. xiv.5; 
καὶ Col. ii. 16. 


12 Γίνεσθε ὡς ἀγὼ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοὶ, δέομαι ὑμῶν. 
18 οὐδέν με ἠδικήσατε' "οἴδατε δὲ ὅτι δι’ ἀσθένειαν τῆς σαρκὸς "1 Cor. ἢ. 2; 


4 Cor. xi. 80. 


14 εὐηγγελισάμην ὑμῖν τὸ πρότερον, "καὶ τὸν πειρασμόν μον τὸν o Mal. ii. 1. 
ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλ᾽ ὡς 

15 ἄγγελον Θεοῦ ἐδέξασθέ με, ὡς Χριστὸν ᾿]ησοῦν. τίς οὖν ἦν 
ὁ μακαρισμὸς ὑμῶν ; μαρτυρῶ γὰρ ὑμῖν ὅτι εἰ δυνατὸν, τοὺς 

16 ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. ὥστε ἐχθρὸς 

17 ὑμῶν γέγονα ἀληθεύων ὑμῖν ; "Ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ " 3 θοε.χί. 3, 

18 ἐκκλεῖσαε ὑμᾶς θέλουσιν,. ἵνα αὐτοὺς ζηλοῦτε. καλὸν δὲ τὸ 
ζηλοῦσθαι ἐν καλῷ πάντοτε, καὶ μὴ μόνον ἐν τῷ παρεῖναί με 

19 πρὸς ὑμᾶς, ντεκνία μου, ods πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ » 1Cor.iv.155 


Philem. 10; 


20 Χριστὸς ἐν ὑμῖν' ἤθελον Se παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλ- Joc. i. 18. 
λάξαι τὴν φωνήν μου, ὅτι ἀποροῦμα:ε ἐν ὑμῖν. 

a1 Aéyeré μοι, of ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκού- 

32 ere ; Γέγραπται γὰρ, ὅτι ᾿Αβραὰμ δύο υἱοὺς ἔσχεν" ἕνα ἐκ τῆς 40 εῦ.χνὶ.1; 


χχὶ. 1 > %. 


28 παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας" "ἀλλ᾽ ὁ μὲν ἐκ τῆς TAL ¢ Job.viii 30; 
δίσκης κατὰ σάρκα γεγέννηται ὁ δὲ ἐκ τῆς ἐλευθέρας, διὰ τῆς ἘΝ 

24 ἐπαγγελίας. ἅτινά ἐστιν ἀλληγορούμενα' αὗται γάρ εἰσιν αἱ δύο 
διαθῆκαι" μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις 


9. ἀσθενῆ. See Heb. vii. 18, 19; x. 1. which 
shews how the Jewish law was weak: it did not 
made men righteous, or give salvation. ἜἘπι- 
στρέφειν πάλιν means fo turn back: not that the 
Galatians turned again to the Mosaic law, for 
they had never followed it before: but by 
turning to it now, they went back, they lost 
ground, when ate with the progress which 
they had made in the gospel. Fell But see v. 1. 

10. Some put a note of interrogation after 
ἐνιαυτούς. 

12. Γίνεσθε ὡς ἐγώ. These are expressions 
of intimate friendship. See 2 Chron. xviii. 8. 

Ibid. οὐδέν με ἠδικῆσατε. I complain of no 
personal injury to me. 

13. ἀσθένειαν. See 2 Cor. xii. 7. 

15. τίς οὖν. What then was the happiness 
which you felt ? i. e. great was then your hap- 
piness. Or it may mean, What then were the 
blessings, i. e. how many blessings, did you then 
heap upon me for having converted you? The 
reading is probably ποῦ οὖν ὁ pax. 

16. ὥστε. At first you received me warmly ; 
and now you depart from my doctrine: so that 
it seems that I have lost your good opinion, be- 
cause I warned you against doing that which you 
are now doing. For ἀληθεύων see ii. 5. 

17. Ζηλοῦσιν. This verb always conveys a 
notion of envy. It perhaps means, that these 
false teachers were envious of so many Gentiles 
being converted by S. Paul, and wished to bring 


them over to Judaism. 

Ibid. ἐκκλεῖσαι. The real tendency of their 
conduct is fo exclude you from salvation, by 
making you trust to the Law, rather than to 
faith in Christ: and they do this, not through 
any regard for you, but ἵνα αὐτοὺς ζηλοῦτε, 
that you may look up to them as objects of 
envy. For ἵνα with an indicative see 1 Cor. iv. 6. 

18. καλόν. This wish of theirs, to be looked 
up to as an object of envy, is good in a good 
cause: and I should wish you to look up to 
me; but not only while I am among you. 

20. ἀποροῦμαι. 7 am perplezed: I can hardly 
tell what to think of your real state. See iii. 4; 
iv. 11. 

23. ἀλληγορούμενα.υ He now proceeds to 
explain his meaning by an allegory. Persons, 
who trust to faith in Christ, and persons who 
trust in the Law of Moses, may be compared 
to Jacob and Ishmael. The former inherit by 

romise, the latter are in bondage. “Arwd ἐστιν 
ηγορούμενα, which things have been alle- 
gorised, i. e. may be allegorised: or it may be 
taken literally, which things have been allegorised 
by Isaiah, liv. 1. as quoted in ver. 27. 

24. αὗται. These two women. The reading 
is probably εἰσι δύο without ai. 

ibid. pla μὲν, one of these two women, ἥτις 
ἐστὶν “Ayap, i.e. Hagar, ἀπὸ ὄρους Σινᾶ, re- 
presents the covenant made from mount Sinai. 

Ibid. γεννῶσα, as applied to Hagar, alludes 


804 


EMM TOAH 


[Κεφ. 4, 5. 


ἐστὶν "Ayap. (τὸ γὰρ “Ayap Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Αραβίᾳ, 25 
συστοιχεῖ δὲ τῇ νῦν ᾿Ιερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων 
. Heb.xii.22; αὐτῆς.) "ἡ δὲ, ἄνω “Ἱερουσαλὴμ, ἐλευθέρα ἐστιν, ἥτις ἐστὶ 26 


Apoc. iii. 12 ; 


αὶ 4 10.ς, μήτηρ πάντων ἡμῶν" ᾿γέγραπται γὰρ, “Εὐφράνθητι, στεῖρα ἡ 27 
t Ess. liv.1. οὐ τίκτουσα' ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα ὅτι πολλὰ τὰ 


sRom.ix. τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ὀχούσης τὸν ἄνδρα." 


a" Ἡμεῖς 28 


τ Gen. xxi.9, δὲ ἀδελφοὶ, κατὰ ᾿Ισαὰκ, ἐπαγγελίας τέκνα ἐσμέν. *' ADD’ 39 
ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, 


yGen. xxi. οὕτω καὶ viv’ Yard τί λέγει ἡ γραφή; “Ἔκβαλε τὴν παι- 80 


10, 12. 


δίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσῃ ὃ υἱὸς τῆς 
παιδίσκης μετὰ τοῦ υἱοῦ τῆς 


ἐλευθέρας. “Apa, ἀδελφοὶ, οὐκ 31 


ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας. 


® Act. xv. 10; 
1 Pet. ii. 16. 


ΣΤῊ ἐλευθερίᾳ οὖν ἧ Χριστὸς ἡμᾶς ἠλευθέρωσε, στήκετε, 5 
καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. ἴδε, ἐγὼ Παῦλος λέγω 3 


ὑμῖν, ὅτε ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει' 
μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι 3 
ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. κατηργήθητε ἀπὸ 4 


e 


Matt. xii.50; care "ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπ- δ 


1 Cor. vii.19; 
Ool. fii. 11. 
« ili, 1; 

1 Cor, ix. 24. 
d i. 6. 


to her bearing Ishmael; as applied to the co- 
venant, it alludes to the Law of Moses leaving 
men under the bondage of sin. 

25. “Ayap. This word is said to signify a 
rock, and to have been a name of mount Sinai. 
The Hagarenes are mentioned with the Ish- 
maelites in Psalm Ixxxiii. 6. 

Ibid. συστοιχεῖ, is in the same order or file. 
Hagar, Ishmae], the covenant from Sinai, the 
earthly Jerusalem, bondage &c. may be con- 
sidered in one file; Sarah, Isaac, the covenant 
in Christ, the heavenly Jerusalem, liberty, &c. 
in the other file. Fell, 

Ibid. δουλεύει. Ishmael the son of Hagar 
was born in bondage; the Jews, as living under 
the Mosaic covenant, were in bondage to sin 
and death. 

26. ἡ δέ. There is here a considerable ellipse, 
which is to be supplied from the correspondin 
clause, Ἡ δὲ, (the other woman, i. 6. Sarah,) ἢ 
διαθήκη ἐστιν ἀπὸ ὅρους Σιὼν, εἰς ἐλευθερίαν 
γεννῶσα, ἥτις ἐστὶ Σάρρα, συστοιχεῖ δὲ τῇ ἄνω 
Ἱερουσαλὴμ, ἥτις ἐστὶ μήτηρ ἡμῶν. For the 
comparison between Sinai and Sion, between 
the earthly and heavenly Jerusalem, see Heb. 
xii, 18—22. The word πάντων is perhaps to 
be expunged. 

27. στεῖρα. 8. Paul makes this quotation 
refer to the barrenness of Sarah. 

29. é3lexe. Ishmael mocked Sarah, when 
she weaned Ieaac, and for this his mother and 
he were cast out, Gen. xxi. 9, 10. 

31. This is by no means to be taken literally, 


εκδεχόμεθα. ev yap Χριστῷ ᾿Ιησοῦ οὔτε περιτομή τι ἰσχύει, 6 
οὔτε ἀκροβυστία, ἀλλὰ πίστις δι’ ἀγάπης ἐνεργουμένη. “᾿Ετρέ- 7 
χετε καλῶς" τίς ὑμᾶς ἀνέκοψε τῇ ἀληθείᾳ μὴ πείθεσθαι ; 47 8 


as if the Galatians were descended from Sarah, 
and the Jews from Hagar: but S. Paul had 
chosen to explain himeelf by an allegory , aud 
he now says, we are not in the state which [ 
have represented by Hagar, but in that which 
I have represented by Sarah; in other words, 
we are not under bondage to sin and death, but 
we are freed from them by Christ. 

Cuap. V. 1. Some persons connect the be- 
ginning of this verse with the last: but the true 
reading seems to be Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς 
ἠλευθέρωσε" στήκετε οὖν. 

Ibid. πάλιν either means going backward, 
(see iv. 9.) or S. Pau) meant to say, that, if they 
looked for salvation merely through the Law, 
they were as much in bondage to their sins as 
before their conversion. 

2. περιτέμνησθε. This of course did not ap- 
ply to the Jewish converts, who had all been 
circumcised, as had S. Paul himself: but if the 
Galatians were circumcised, as hoping by that 
to obtain salvation, they gave up their faith in 
Christ. The doctrine of S. Paul was exactly 
contrary to that of the falee teachers. See Acts 
xv. 1. 

4. xarnpyhOnre. This verb signifies to be 
separated from in Rom. vii. 2, 6. Its primary 
meaning is still preserved of a thing becoming 
useless, or losing its effect. 

Ibid. δικαιοῦσθε, who think to be justified. 

7. ἐνέκοψε, or ἀνέκοψε, refers to a person 
being hindered or tripped up ina race. The true 
reading seems to be ἐνέκοψε. See Heb. xii. 15. 


Keg. 5, 6.] 


ΠΡΟΣ ΓΑΛΑΤΑΣ. 


89ὅ 


9 πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς. “Μικρὰ ζύμη ὅλον τὸ ο 1 σον. 5. 6. 
10 φύραμα ζυμοῖ. (ἐγὼ πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο 1.7; 


2 Cor. ii. 3; 


φρονήσετε' ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἂν vi. 32. 
119. Séyw δὲ, ἀδελφοὶ, εἰ περιτομὴν ἔτε κηρύσσω, τί ἔτι διώκο- ε 1 θοι.1.38 
12 μαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ: ὄφελον, καὶ 

ἀποκόψονταε οἱ ἀναστατοῦντες ὑμᾷς. 

18 Ὑμεῖς γὰρ ἐπ᾽ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί: μόνον μὴ δ 100i. 


Pot. ii. 16; 


τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκὶ, ἀλλὰ διὰ τῆς ἀγάπης 2 Pet. αὶ 19; 


Jud. 4. 


’ 9 4° “a 14 ς ’ 
14 δουλεύετε ἀλλήλοις. ᾿ O γὰρ πᾶς νόμος ἐν ἑνὶ “λόγῳ πλη- asin 8; 
16 ροῦται, ἐν τῷ, “Αγαπήσεις τὸν πλησίον Gov ὡς ἑαυτόν. Ej Matt vii.13; 


δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλή- Rom. xiii. 9; 
Jac. ἢ. 8. 


λων ἀναλωθῆτε. 


11 KAéyw δὲ, πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ * Rom.vi.13; 


viii. 1, 4, 13: 


17 μὴ τελέσητε. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ xiii. 14; 


1 Pet. if. 11. 


δὲ πνεῦμα κατὰ τῆς σαρκός" ταῦτα δὲ ἀντίκειται ἀλλήλοις, ἵνα , πὴ 
18 μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε. πιεὶ δὲ πνεύματι ἄγεσθε, οὐκ 15, ἄς. 


Rom 


19 ἐστὲ ὑπὸ νόμον. "φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἡ τὰν 
20 ἐστε μοιχεία, πορνεία, ἀκαθαρσία, ἀσέχγεια, εἰδωλολατρεία, Vi 3. 


51 Cor. 51. 8; 


φαρμακεία, ἔχθραι, ἔρεις, ξῆλοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἷ- vi. 9; 


Eph. v. 8, 5; 


21 ρέσεις, φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ TA ὅμοια τούτοις" ἃ προ- Cal. υἱ δ᾽ 
λέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες os 
22 βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. »ὁ δὲ καρπὸς τοῦ πνεύ- ® Ἄροο, καῇ, 


X 


pares ἐστιν ἀγάπη, χαρὰ, 
23 ἀγαθωσύνη, πίστις, πρᾳότης, 


εἰρήνη, μακροθυμία, χρηστότης, » Eph. v. 9: 
ἐγκράτεια: “κατὰ τῶν. τοιούτων ©. iti. 12. 


4 1 Tim. 1,9. 


3 Ν) ’ e A “ ) , > > 
24 οὐκ ἔστι νομος. ἴοι δὲ τοῦ Χριστοῦ, τὴν σάρκα ἐσταυρωσαν . + 90, 


25 σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. 


"Εἰ ζῶμεν πνεύματι, aaa 6; 


26 πνεύματι καὶ στοιχῶμεν. ‘un γινώμεθα κενόδοξοι, ἀλλήλους - Rom. τιι. δ. 
6 προκαλούμενοι, ἀλλήλοις φθονοῦντες. ᾿Αδελφοὶ, ἐὰν καὶ προ- " Phil. 3, δ. 
ληφθῇ ἄνθρωπος ἐν τινὶ παραπτώματι, ὑμεῖς οἱ πνευματικοὶ 


8. πεισμονὴ, with reference to πείθεσθαι in 
ver. 7. The course, which you are now following, 
ts not that intended by him who called you. See 


L. 6. 
10. I still am confident, that, after you have 
read my letter, you will not differ from me in 


opinion. 

11. The false teachers had perhaps said, that 
S. Paul preached circumcision, and may have 
quoted the case of Timothy, Acts xvi. 3. 

Ibid. σκάνδαλον. See 1 Cor. i: 28. The 
Jews were offended at being told, that they 
could only obtain salvation by believing in a 
person who was crucified. If S. Paul had 
preached that circumcision would ensure sal- 
vation, he would not have given this offence, 
and would not have been persecuted. 

12. ἀποκόψονται. Most of the early writers 
explained this to mean, per me, si velint, non 
modo circumcidant se, sed adeo genitalia sibi ex- 
secent. So also Grotius, Selden, Morus, Ra- 


phel. But it is probably an allusion to évéxowe 
in ver. 7, and means literally, 7 wish they were 
cut off. 

13. μόνον μή. So Arrian, ἀπὸ Ῥώμης τίς 
ἥκει; μόνον μή τι κακόν. Epictet. p. 878. 

1δ. ἀναλωθῆτε. Take care, lest ye destroy the 
church of Christ altogether. Chandler. 

17. ἵνα ph Ax. +. A. This refers to the last 
clause, τὸ δὲ πνεῦμα κατὰ τῆς σαρκὸς, and means, 
so that you do not put in practice the sinful de- 
sires of the flesh. It agrees with ver. 16. Gro- 
tius, Bull. The true reading is probably ταῦτα 
γὰρ ἀλλήλοις ἀντίκειται. 

19. μοιχεία is probably an interpolation. 

25. El ζῶμεν πνεύματι. If it is the Spirit 
which restored us to life, when we were dead 
through our sins. 

Cuap. VI. 1. πνευματικοί. This is pro- 
bably addressed to those who had received 
spiritual gifts. They were persons who had 
office in the church. 


396 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 6. 


καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πρᾳότητος, σκοπῶν σε- 
el These. αὐτὸν μὴ καὶ σὺ πειρασθῆς. "ἀλλήλων τὰ βάρη βασταζξετε, 2 
ΤΑΝ νι. καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. "εἰ γὰρ 8 
* 1Cor.viii.2. δοκεῖ τις elvas τὶ, μηδὲν ὧν, ἑαυτὸν φρεναπατᾷ Yro δὲ ἔργον 4 


y 1Cor.xi.38; , ΡΝ 
4 Cor. χἱἰϊὶ. 8. εαῦτου 


δοκιμαζέτω ὅκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύ- 


s Peal.ixii.2; χημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον' "ἕκαστος γὰρ τὸ ἴδιον φορ- δ 


Jer. xvii. 10; 
xzzii. 19; 


τίον βαστάσει. *Kowoveirw δὲ ὁ κατηχούμενος τὸν λόγον τῷ 6 


Matt. χνὶ.27; κατηχοῦντι, ἐν πᾶσιν ἀγαθοῖς. μὴ πλανᾶσθε, Θεὸς οὐ μυκτη- 7 


Rom. ii. 6; 
xiv. 12; 
1 Cor. iii. 8; °, 


ρίζεται' ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει" “dri 8 


3 Cor. v.10; ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει φθοράν' 


Apoe. fi. 28 ; 
xxii. 12. 


® 1 Cor. ix. αἰώνιον. 
7,11, 14. 


ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν 
“τὸ δὲ καλὸν ποιοῦντες μὴ ἐκκακῶμεν' καιρῷ γὰρ 9 


ν 2 0ον. ἰχ.6. iw θερίσομεν, μὴ ἐκλυόμενοι. “ἄρα οὖν ὡς καιρὸν ἔχομεν, 10 


e ἃ Thess. 
ili. 18. res 7 : 
d Eph. ii. 19; οἰκείους τῆς πίστεως. 
1 Tim. νυ. 8. 


ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς 


ἼΔΕΤΕ, πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί. 11 


ὁ Phil. ἐ.18, ὅσος θέλουσιν εὐπροσωπῆσαι ἐν σαρκὶ, οὗτοι ἀνωγκάζουσιν 12 
ὑμᾶς περιτέμνεσθαι, μόνον ἵνα μὴ τῷ σταυρῷ τοῦ Χριστοῦ 
διώκωνται. οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσ- 13 
govow ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ 


R 


nv. 6; 


1 Cor. vii. 19; ὺ 


σαρκὶ καυχήσωνται. “ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ 14 

om. yi. 6. a nm a en. 9 a a, > φ \ 
ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ' δι’ οὗ ἐμοὶ 

κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. &év γὰρ Χριστῷ ᾿Ιησοῦ 15 


Col. iii. 11. οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. 


h iti. 29; 


ΠῚ na 4 [4 A > , er 9 A‘ 
ual τε τε; καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη αὐτοὺς 16 
Rom. 11.39; καὶ ἔλεος, καὶ ἐπὶ τὸν ᾿Ισραὴλ. τοῦ Θεοῦ. 


Ι 8 Cor.iv. 10. 


1. σκοπῶν. He first addressed them in the 
plural, πνευματικοί" he now addresses each of 
them. 

2. Barrdfere. This does not contradict ver. 
6. Each eg is to be judged for his own 
sins: but he is not to try to lighten his own 
burden, by making that of his neighbour 
heavier: he should rather try to lighten his 
neighbour’s sins. 

4. els ἑαυτὸν μόνον. He shall have rejoicing 
in himself alone, and not in comparing himself 
with another. 

11. πηλίκοις γράμμασι. Chrysostom and 
Theophylact understood this to mean, with 
what kind of letters, as if the writing was very 
bad: so also Doddridge, Whitby. But ypdu- 
para means an epistle in Acts xxviii. 21, and 
our version, how large a letter, is followed by 
Beza, Le Clerc, Beausobre, Wolfius. S. Paul 
in general used an amanuensis: see Rom. xvi. 
22; 1 Cor. xvi. 21; 2 Thess. iii. 17: but he 
appears to have written this Epistle himself: 
and perhaps the agitation of his feelings will 
account for the obscurity of many of the sen- 
tences. 


'Tod λοιποῦ, κόπους μοι μηδεὶς παρεχέτω: ἀγὼ γὰρ τὰ 17 


12. εὐπροσωπῆσαι, speciose apparere, late lax- 
teque vivere. Elsner. He understood 8. Paul 
to mean, that these false teachers wished to 
escape persecution, and therefore to make a 


fair show to the Jews, by enforcing the Law of 


Moses. 

Ibid. τῷ oravpp. If they had preached, 
that salvation could only be obtained by faith 
in a person who was crucified, they would have 
been persecuted by the Jews. 

13. καυχήσωνται. They would boast to the 
Jews of being so zealous for the Law. 

15. τὶ ἰσχύε. The reading is probably τί 
ἐστιν. 

Ibid. καινὴ κτίσι. Whoever believes in 
Christ, is supposed to have died with him, and 
then to rise again with him; so that he is born 
or created again, and begins a new life. 

16. στοιχήσουσιν. The reading is probably 
στοιχοῦσιν. 

Ibid. Ἰσραὴλ τοῦ Θεοῦ. This expression 
probably includes Jews and Gentiles, as the 
true or spiritual Israel. Sce Rom. ii. 28, 29; 
ix. 6; 1 Cor. x. 18. 


Κεφ. 0.} ΠΡΟΣ TAAATAS. 397 


18 στύγματα τοῦ Κυρίου ᾿Ιησοῦ ἐν τῷ σώματί μου βαστάζω. Ἣ 
χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ τοῦ πνεύματος 
ὑμῶν, ἀδελφοί. ἀμήν. 


Πρὸς Γαλάτας ἐγράφη ἀπὸ ᾿ Ῥώμης. 
17. στίγματα. He alludes to the marks of him to be in the service of Christ, more than 


stoning, scourging, &c. which were left upon his the mark of circumcision. 
body: and he means to say, that these proved 


EPISTLE TO THE EPHESIANS. 


The Epistles to the Ephesians, Colossians, Philemon, and Philippians, 
were written while 8. Paul was a prisoner at Rome. (Eph. iii. 1; iv. 1; 
vi. 20; Col. iv. 3,18; Philemon i. 9, 10,13; Philip. i. 7, 13, 14, 16.) 
This was his first imprisonment, which began A.D. 56, and lasted two 
years. (Actskxviii. 30.) The Epistle to the Philippians seems to have 
been written shortly before his release, and the three others earlier, per- 
haps in 57, or at the beginning of 58, They were sent by the same 
messengers, Tychicus and Onesimus. (Eph. vi. 21, 22; Col. iv. 7—9; 
Philemon 10,11.) It has been thought that the Epistle to the Ephesians 
was not written to them particularly, and some have supposed it to have 
been addressed to the Laodiceans. (See Col. iv. 16.) Usher considered 
it to be a circular Epistle: (see notes at i.1; vi. 21.) and it is possible, 
that one copy may have been left by Tychicus at Ephesus, and another 
at Laodicea, which lay between Ephesus and Colosse. 


NAYAOY TOY AHOZTOAOY 


H ΠΡΟΣ 


E®EZSIOYS EMIZTOAH. 


1 δΠΑΥ͂ΛΟΣ ἀπόστολος "Inoot Χριστοῦ διὰ θελήματος Θεοῦ, * Βοπι. 1. 75 


~ 1 Cor. i. 3; 


τοῖς ἁγίοις τοῖς οὖσιν ἐν ᾿Εφέσῳ καὶ πιστοῖς ἐν Χριστῷ 2 Cor. i. 1. 
2 Ἰησοῦ “ydpis ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ " ὃ. δ 


Κυρίου ᾿Ιησοῦ Χριστοῦ. 


1 Pet. i. 2. 


ε 2 Cor. i. 33 
a l Pet. i. 8. 


8 “Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν ‘Inood,, 41. 
Χριστοῦ, 6 εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν Rom. vill 


29, 80; 


4 τοῖς ἐπουρανίοις ἐν Χριστῷ, καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ 2Thewe. μ.18; 


Tim. i. 9; 


πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατ- 1 Pet. i. 1, 3. 
δενώπιον αὐτοῦ ἐν ἀγάπῃ, “προορίσας ἡμᾶς εἰς νἱοθεσίαν διὰ " Bom. vill 


15, 29, 30; 


Ἰησοῦ Χριστοῦ εἰς αὑτὸν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος Gel. ae 
fe) ‘ fol Le. Matt. . . 
6 αὐτοῦ, feis ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ἡ ἐχαρίτωσεν ' 


γ ἡμᾶς ἐν τῷ ἠγαπημένῳ' δὲν ᾧ ἔχομεν τὴν ἀπολύτρωσιν 


g ii. 1: 


διὰ ili. 8, 16; 


fe) σ΄ fod Ν Α 
τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸν Col. i. 14; 


1 Pet.i.18,19 3 


8 πλοῦτον τῆς χάριτος αὐτοῦ, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, EV πάσῃ wer iz. 18. 
9 σοφίᾳ καὶ φρονήσει, "γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελή- * iii. 9; 


Rom. σνὶ.8δ 3 


ματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ Col. i. 26; 


10 'εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, 


1 Pet. i. 20. 


παρ. I. 1. ἐν 'Epéoy. Basil has been 
thought to say that these words were omitted 
in some copies. They are omitted in the Va- 
tican MS. and inserted in the margin, and in 
the MS. numbered 67 by Griesbach. And 80 
ἐν Ῥώμῃ at Rom. i. 7, and τοῖς ἂν Ῥώμῃ at i. 
15, are omitted in a Dresden MS. of the tenth 
century. One of Matthezi’s MSS. omits τοῖς 
οὖσιν ἐν Φιλίπποις at Phil. i. 1. Hence it has 
been supposed, that this was a circular Epistle, 
in which the name of the place was left blank. 

3. ἐν τοῖς ἐπουρανίοις. See 20; ii. 6; iii. 10; 
vi. 12. In all these places it may be rendered, 
in heavenly, or spiritual things. Here it may 
mean, Who in things pertaining to heaven has 
given us as Christians every spiritual blessing. 

4. ἐν ἀγάπῃ may be coupled with elva:. He 
hath chosen us, that we being holy and blameless 
in his sight should be objects of his love. Some 
have coupled them with xpoopicas. 

5. εἰς αὑτὸν naturally follows νἱοθεσίαν, to be 


> , 8. Tim. Lk. 6; 
avaxepahaw- Tit. 1.9; 


i Gen. zlix. 10; Dan. ix. 34; Gal. iv. 4; Col. i. 20. 


adopted as sons to himself. 
6. els ἔπαινον δόξης. ee the purpose of 
ading the . See ver. 12, 14. 
aa hs Gor Aft ἣν for ἦ in ii. 4, οἷς for ἃ in 
ii, 10, ἧς for ἦ in iv. 1, οὗ for ᾧ in Rom. iv. 17, 
οὗ for ὃ in Col. i. 28. 

Ibid. περισσεύειν is fo make to abound in 
2 Cor. iv. 15; ix. 8; 1 Thess. iii. 12. 

Ibid. ἂν πάσῃ σοφίᾳ καὶ φρονήσει have been 
connected with γνωρίσας, but I prefer connect- 
ing them with ὀπερίσσευσεν. 

10. εἰς ole. With respect to the arrangement 
of the full completion of the appointed time. See 
Gal. iv. 4 The οἰκονομία, or arrangement, 
was ώσασθαι &c. 

‘Ibid. dvaxep. This implies, that all things 
are collected together and placed under Christ 
as their head. Td τε ἐν τοῖς οὐρανοῖς may be 
taken literally, as implying that angels as well 
as men are placed under Christ. See ver. 21, 
22; Col. i. 16; Heb. xii. 22. 


400 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1, 2. 


σασθαι τὰ πάντα ἐν τῷ Χριστῷ, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ 


k Act. 

axvi. 18; 
Rom. viii. 17; 
Col. i. 13. 


liv. 30; 
Rom. viii.16 ; 
2 Cor. i. 23; 
v. 5. 


m Exod. 
xix. δ: 


ἐπὶ τῆς γῆς "ἐν αὐτῷ, ἐν @ καὶ ἐκληρώθημεν, προορισθέντες 11 
κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ 
θελήματος αὐτοῦ, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον τῆς δόξης αὐτοῦ 12 
τοὺς προηλπικότας ἐν τῷ Χριστῷ" 'ἐν ᾧ καὶ ὑμεῖς, ἀκούσαντες 18 
τὸν λόγον τῆς ἀληθείας, τὸ εὐωγγέλεον τῆς σωτηρίας ὑμῶν' 
ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς érray- 
γέλίας τῷ ἁγίῳ, (ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, 14 


Dent. τι. 6; εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης 


xiv. 35 αὐτοῦ. 


Rom. viii.28; 
1 Pet. ii. 9. 


"Ai τοῦτο κἀγὼ ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῷ 15 


a Phil. i. δ. Κυρίῳ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, 
ὁ Rom. i. 9; οὗ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν, μνείαν ὑμῶν ποιούμενος 16 


Phil. i. 8,4; » 
1 Thess. i. 2; ἐπὶ τῶν 


προσευχῶν μου' ἵνα 6 Θεὸς τοῦ Κυρίου ἡμῶν ‘Inood 17 


3 Thess. δ. Xoucrov, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ 
ἀποκαλύψεως, ἐν ἐπυγνώσει αὐτοῦ; πεφωτισμένους τοὺς ὀφ- 18 

» Col. i. 12, θαλμοὺς τῆς διανοίας ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ 

4 Pssl.cx.1; ἐλπὶς τῆς κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς 


rey ii. BA; 
Col. iii. 1; 
Heb. i. 8; 


κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, Peat τί τὸ ὑπερβάλλον 19 
μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ 


x. 12 
1 Pat Hi. 28. τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, “ἣν ἐνήργησεν 2 
r Φ 


s Ps. viii. 6; 
Matt. xxviii. 
18; 1 Cor. 


ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ ἐκάθισεν ἐν δεξιᾷ 
αὐτοῦ ἐν τοῖς ἐπουρανίοις, "ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας 21 
καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου, 


εἰν 4455. οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι" "καὶ 22 


ν. 38, 80; 


_ wavra ὑπέταξεν ὑ ὑπὸ τοὺς πόδας αὐτοῦ" "καὶ αὐτὸν ἔδωκε κεφ- 
᾿αλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, ἥ ἥτις ἐστὶ τὸ σῶμα αὐτοῦ, τὸ 28 


«Col. ii.18, Τλήρωμα τοῦ πάντα ἐν πᾶσι πληρουμένου. "καὶ ὑμᾶς ὄντας 2 


11. ἐκληρώθημεν. We have been reckoned, or 
have obtained a share. See Acts xvii. 4; Col. 
{. 12. Many MSS. read ἐκλήθημεν. 

12. προηλπικότας is applied to the Jews by 
Raphel, Macknight, Fell Pyle: but it may 
mean generally those who were the first to be- 
lieve. 

13. ἐν ᾧ is the same as in ver. 11. 
state also are ye Ephesians. 

Ibid. πιστεύσαντες. Al your first conversion. 
Rom. xiii. 11; 1 Cor. xv. 1]. 

Ibid. ἐσφραγίσθητε. The gift of the Holy 
Ghost is the sea] or mark by which God makes 
Christians to be known. 

ig πνεύματι τῆς ἐπαγγελίας, the promised 


In which 


i mals ἀπολ. τῆς περιποιήσεως may be con- 
hected with ἐσφραγίσθητε, with a reference to the 
purchased redemption: see iv. 30. For wepiwol- 
wois, see Acts xx. 28; 1 These. v. 9. 

18. If we take the words i in this order, els τὸ 
ὑμᾶς πεφωτισμένους τοὺς dq. τ. δ. ὑ. εἰδέναι τίς 
k. σ᾿ A. the construction is grammatical: but it 


is not necessary to be thus critical in the lan- 
guage of 8. Paul. 

Ibid. ὁ πλοῦτος τῆς δόξης, the glorious riches, 
(see iii. 16.) Τῆς xAnp. ἐν τοῖς ἁγίοις. Of the 
lot which he has distributed among the saints: 
i. 6. of the inheritance prepared for Christians. 

19. κατὰ τὴν ἐνέργειαν. With respect to the 
effect. 

20. ἐπουρανίοις may mean, in spiritual things, 
as in ver. 3. 

2]. ἐξουσία seems to mean angels in iii. 10; 
vi. 12; 1 Cor. xv. 24 

Ibid. ob μόνον may relate, not to ὀνομαζο- 
μένου, but to what goes before: Christ is made 
head of the church both now and for ever. 

28. πλήρωμα is perhaps used with reference 
to the Gnostics, who said that God and the 
Eons dwelt in the Pleroma. S. Paul says, 
that the church or body of Christians is the 
pleroma in which God dwells. 

Cuap. II. 1. ὑμᾶς. The verb, which governs 
this, is in ver. 5. 


Κεφ. 2.) 


ΠΡΟΣ ἘΦΕΣΙΟΥ͂Σ. 


40] 


2 νεκροὺς τοῖς παραπτώμασι, καὶ ταῖς ἁμαρτίαις, χὲν αἷς ποτὲ «v.6; 
vi. 12; 
περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κύσμου τούτου, κατὰ TOV Joh. xii. 81; 


ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, 


8 γοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας" Yév οἷς καὶ ἡμεῖς πάντες 
> ’ A 4 δὰ A 
ἀνεστράφημεν ποτὲ ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, 


xiv. 30; 


τοῦ πνεύματος τοῦ νῦν ἐνερ- «τὶ. 11; 


Col. iii. 6, 7. 
Υ Col. iii. 7; 
Tote Titus iii. 3. 


ovvres τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἦμεν 

4 τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί: "ὁ δὲ Θεὸς, πλούσιος * Rom. .13. 
ὧν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν 

ὃ ἡμᾶς, "καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασι ovvetwo- * Rom. ν. 


a a ᾽ “ ’ 6, 
6 ποίησε τῷ Χριστῷ, (χάριτί ἐστε σεσωσμένοι,) καὶ συνήγειρε, vi. a 5, 85 
7 καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ "Inco ἵνα 4 


13,18. 


ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα 
πλοῦτον τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς ἐν Χριστῷ», ΠΟΙ Μ154; 


8 Inoov 


or γὰρ χάριτί ἐστε “σεσωσμένοι διὰ τῆς πίστεως" Tieas Ἧι. δ. 


ε Rom. iii. 


9 καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον' coun ἐξ ἔργων, ἵνα μή 20,37; 
10 τις καυχήσηται. αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Ἢ 3. 


Χριστῷ ᾿Ιησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς, xi, 6; 


iva ἐν αὐτοῖς περιπατήσωμεν. 


Tim. i. 9; 
a 


11 4 μνημονεύετε, ὅτι ὑμεῖς ποτὲ τὰ ἔθνη ἐν σαρκὶ, οἱ λε- 41: ἐς 
γόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ 2 Cor. ν. 17; 


Titus ii. 14. 


12 χειροποιήτου, [ὅτι ἦτε ἐν τῷ καιρῶ ἐκείνῳ χωρὶς Χριστοῦ, ἀν 8: 


ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ ᾿Ισραὴλ, 
θηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι, 


καὶ ξένοι τῶν δια- ©. i. 21. 
{ Rom. ix. 4. 


ἐν τῷ ε πεν. ix. 6: 
Joh. x. 16; 


18 κόσμῳ' νυνὶ δὲ ἐν Χριστῷ ᾿Ιησοῦ, ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ae eas 
14 ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι τοῦ Χριστοῦ. ξΞαὐτὸς γάρ ἐστιν om eae 
ἡ εἰρήνη ἡμῶν, ὁ melas τὰ ἀμφότερα ἕν, καὶ τὸ “μεσότοιχον Gal. il. 28, 


h 2Cor.v.17; 


15 τοῦ φραγμοῦ λύσας, " τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον aa: 
τῶν ἐντολῶν ἐν δόγμασι καταργήσας" ἵνα τοὺς δύο κτίσῃ ἐν! ' Rom. vi. 6; 
i. 8; 
16 ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην' ‘nal ἀποκαταλ- oat, i. 20. 


λάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ Tod σταυροῦ, 


k Psal. 
exlviii. 14; 


17 ἀποκτείνας τὴν ἔχθραν ev αὐτῷ “nal ἐλθὼν εὐηγγελίσατο Eas. vi. 19. 


1. παραπτώμασι. In consequence of your 
sins. See Rom. vi. 2. 

2. αἰῶνα may perhaps be personified here, as 
it was by the Gnostics, who gave the name of 


Eons to the beings who emanated from God. 


See Tit. i. 2. for the common meaning of 
αἴων. 
Ibid. ἀέρος. Elsner proves that both Jews 


and Gentiles believed the air to be peopled by 
spirits. 

Ibid. τοῦ πνεύματος. The more natural con- 
struction would be τὸ πνεῦμα. 

6. And in spiritual matters has assembled us 
all together in Christ. See i. 3, 10. 

7. τοῖς αἰῶσι τοῖς ἐπερχομένοις. In the pe- 
riod which is now coming on. See Heb. ii. 5. 

8. ἵνα μή τις. So that no one can boast. 

10. ἐπὶ ἔργοις ἀγαθοῖς, as ἐπὶ ἀκαθαρσίᾳ in 


i. 22. 
Ibid. ἐν αὐτῷ, i. 6. τῷ σταυρῷ. 


1 Thess. iv. 7. 

14. The wall which separated the court of 
the Gentiles. See Ezech. xliv. 7; Acts xxi. 
28; 1 Mace. ix. 64. 

15. τὴν ἔχθραν is either the enmity between 
Jew and Gentile, or the enmity which existed 
between the Gentiles and God: probably the 
latter: see Col. i. 21; Rom. v. 10; viii. 7. It 
is governed by καταργήσας. 

Ibid. τῶν ἐντολῶν ἐν δόγμασι. Of command- 
ments consisting in decrees. The law which con- 
tained these was the cause of the separation be- 
tween Jew and Gentile. 

16. ἐν ἑνὶ σώματι. His own body. See Col. 


Jerom, 
Wolf. 


nd 


40 2 


1 iii. 12; 


ἘΠΙΣΤΟΛῊ 


[Κεφ. 2, 3. 


9 , e nw “A Ἁ Q A 4 N 1 5 ’ 9 nA Ww 
εἰρήνην ὑμῖν τοῖς μακρὰν καὶ τοῖς ἐγγὺς, ᾿ ὅτι du αὐτοῦ ἔχομεν 18 


Joh. x. 9; Ν ‘ an) ’ > ey , \ ‘ 

ain 6; τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατ- 
οΥ͂. Η 4 Ν ᾽ ᾽ ‘\ ww 

Heb. x 19, €P@. ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ συμπολῖται 19 

ae , τῶν ἁγίων καὶ οἰκεῖοι τοῦ Θεοῦ, ""᾿ ἐποικοδομηθέντες ἐπὶ τῷ θε- 20 
sat. , a > , \ a > 

exci 395, μελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου 

16. Matt, αὐτοῦ ]ησοῦ Χριστοῦ, "ἐν ᾧ πᾶσα ἡ οἰκοδομὴ συναρμολογου- 21 

wi 18: μένῃ αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, "ἐν ᾧ καὶ ὑμεῖς συνοικοδο- 22 

9,10, 115 μεῖσθε, εἰς κατοικητήριον τοῦ Θεοῦ ἐν πνεύματι. 

Αρος κι 4. PTOTTOT χάριν ἀγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ ᾽Ιη- 3 

» iv. 16; a δ᾽ Δ e A a > “ q 3 ’ \ 3 a 

Gor. ti, σοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν" εὔγε ἠκούσατε τὴν οἰκονομίαν τῆς 2 

16, 17; χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, ὅτε κατὰ ἀποκά- 8 


4 Cor. vi. 16. 


o 1 Pet. ii, 5. λυψὲν ἐγνώρισέ μοι TO μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ" 


P iv. 1; 
Phil. i. 7,18; 
Col. i. 24; 


πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ 4 
μυστηρίῳ τοῦ Χριστοῦ "ὃ ἐν ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη 5 


iv. 8; a Ca a ᾽ e a 9 ͵ a ες» 3 
Philem. 1. Τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀπο- 


Act. ix. 15; 
xiii. 2; 
Rom. i. δ. 


στόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι: εἶναι τὰ ἔθνη συγ- 6 
κληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας αὐτοῦ 


1 Cor. iv. 1; ἐν τῷ Χριστῷ, διὰ τοῦ εὐωγγελίου, "οὗ ἐγενόμην διάκονος κατὰ 7 


Gal. i. 15. 
ri. 9; 
Act. xxif. 
1 . 


τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ, τὴν δοθεῖσαν μοι κατὰ τὴν 
ἐνέργειαν τῆς δυνάμεως αὐτοῦ “ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων 8 


xxvi. 16,17; τῶν ἁγίων ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι 


Rom. xvi. 35; 


Gal. 11,12 τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ, " καὶ φωτίσαι πάντας υ 


5 Col. i. 26. τίς 
t ii, 15, 16; 

Gal. iii. 14, 28, 29. 
1 Tim. i. 18; 2 Tim. i. 11. 


u Rom. i. 5. 


17. rots ἐγγύς. To the Jews. They were near, 
as being already in covenant with God. 

18. ἐν ἑνὶ πνεύματι. Both Jews and Gentiles 
received the same Spirit. See iv. 3. 

19. He is still alluding to the former separa- 
tion of Jews and Gentiles, and the exclusion 
of the lattcr from the temple. He tells them, 
that they now were admitted to all the privi- 
leges (συμπολῖται) of the Jews, and belonged to 
the temple (οἰκεῖοι) of God. He then con- 
tinues the same idea in a metaphor, and con- 
siders Jews and Gentiles as actually forming 
one common temple. 

20. ἀκρογωνιαίον. Jesus Christ is supposed 
to be the corner stone, which holds together all 
the different stones, i. e. Jews and Gentiles. 

22. Into which temple ye also are built to- 
gether with the Jews, so as to make a building in 
which God dwells by his Spirit. God was said 
to dwell in the Jewish temple, and he is now 
said to dwell in the hearts of 4}} Christians, be- 
cause the Holy Spirit dwelis there. 

Cuap. III. 1. Τούτου χάριν. On account 
of the equal admission of Jews and Gentiles. 
8. Paul was apprehended at Jerusalem, and 
sent to Rome, because he preached this doc- 
trine. He does not finish the sentence here, 
but resumes it in ver. 18: we nay, however, 
supply εἰμὶ in this place. See vi. 19, 20. 


A A ? ‘ [ον 
ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν 


x Αοἰ. ἰχ. 15; xiii. 2; xxii. 31 ; xxvi. 17; 1 Cor. xv.9; Gal. i. 16; 
y i. 9; Rom. xvi. 25; Col. i. 16, 26; Tit. i. 2,3; Heb. i. 3; 1 Pet. i. 20. 


2. εἴγε occurs in iv. 21; Gal. iii. 4; Col. i. 
23. It might be translated jf, or since: but in 
every case S. Paul seems to mean that they 
might or ought to have done this or that. 

Ibid. τὴν οἰκ. κι τι A. The means used by 
God for dispensing the favour bestowed upon you 
which has been committed to me. 

8. τὸ μυστήριον. This was the equal ad- 
mission of Jews and Gentiles, as is said in ver. 
G. Many MSS. read ἐγνωρίσθη. 

Ibid. προέγραψα ἐν ὀλίγῳ. 1 have written 
before in a few words. He had mentioned the 
admission of the Gentiles in several parts of the 
two first chapters. 

5. év is perhaps an interpolation. 

6. This is the μυστήριον mentioned in ver. 3. 
Αὐτοῦ is perhaps an interpolation. 

7. τὴν δοθεῖσαν. The best MSS. read τῆς 
δοθείσης. 

Ibid. ἐνέργειαν. In allusion to the mira- 
culous assistance of the Spirit. See 1 Cor. 
xv. 10; Gal. ii 8. 

8. ἐλαχιστοτέρῳ. A comparative from the 
superlative : less than the least: 80 μειζοτέραν, 
8 John 4. Sextus Empiricus has éAaxeord- 
τατος, ix. Ὁ. 627. 

9. rls ἡ κοινωνία τοῦ μυστηρίον would mean, 
what is this participation of yours tn the privileges 
of the gospel: see ver. 8: but the true reading 


Κεφ. 3, +.} 


ΠΡΟΣ ESEXSIOTS, 


403 


αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ ᾿Ιησοῦ Χρι- 
κι 2 An na a > “ἢ ‘ a 3 , ? 1 1.12 
10 στοῦ "iva γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν * 1 Pet i.12, 
τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία 
11 τοῦ Θεοῦ, κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χρι- 
12) στῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, "ἐν ᾧ ἔχομεν τὴν παρρησίαν » ii. 18; 


Joh. x. 93 


καὶ τὴν προσωγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ" xiv. 6; 
18 "διὸ αἰτοῦμαι μὴ ἐκκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν, Wom vii 


Heb. x. 19. 


14 ἥτις ἐστὶ δόξα ὑμῶν' τούτον χάριν κάμπτω τὰ γόνατά pov "ὶ Thess. 


15 πρὸς τὸν πατέρα τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἐξ οὗ 


φ iii, 3. 


16 πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάξεται' “ἵνα δῴη « vi. 10; 


ὑμῖν, κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιω- 


2 Cor. ivy. 16. 


17 θῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, 4xaT- ὁ Col. ii. 7. 
οἰκῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν' 

18 ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοει ἵνα ἐξισχύσητε 
καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος καὶ μῆκος 

19 Kat βάθος καὶ ὕψος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς 
γνώσεως ἀγάπην τοῦ Χριατοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ 

20 πλήρωμα τοῦ Θεοῦ. “τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι « Rom. xvi, 


ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν, κατὰ τὴν δύναμιν 504. 94. 
21 τὴν ἐνεργουμένην ἐν ἡμῖν, αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ ἐν 
Χριστῷ ᾿Ιησοῦ, εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. 


ἀμήν. 


4 ‘ITAPAKAAD οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ, ἀξίως pri.’ 2, 
2 περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, ἐμετὰ πάσης ταπεινο- γι ii. 


1 Thess. ii.12. 


φροσύνης καὶ πρᾳότητος, μετὰ μακροθυμίας ἀνεχόμενοι ἀλ» ε« Col. i. 11; 


8 λήλων ἐν ἀγάπῃ, σπουδάξοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύ- 


is probably τίς ἡ οἰκονομία τοῦ μ. what are the 
means used by God in spreading the gospel. See 
ver. 2. 

9. ἐν τῷ Θεῷ, in the counsels of God. The 
equal admission of the Gentiles had been in- 
tended by God from the beginning, but not 
plainly revealed. See Rom. xvi. 25. 

Ibid. τῷ τὰ πάντα κτίσαντι.ι This is inserted 
as shewing that God created the Gentiles as 
well as the Jews, and therefore cared for both. 
The words διὰ Ἰησοῦ Χριστοῦ are omitted in 
many MSS. 

10. ἵνα γνωρισθῇ. So thut the wisdom of God 
is now known. 

Ibid. ἐπυυρανίοις. See note ati. 3. It may 
mean, the wisdom of God in spiritual matters: 
or as ἀρχαὶ and ἐξουσίαι mean angels, (see vi. 
12.) ἐν τοῖς ἑἐπονρανίοις may be translated lite- 
rally in heaven. It appears from 1 Pet. i. 12, 
and perhaps 1 Tim. iii. 16, that the mystery 
of the gospel had not been fully understood by 
the angels. 

11. πρόθεσιν τῶν αἰώνων, i, 6. αἰωνίαν πρόθεσιν, 
the purpose which had been formed long ago. 

12. πίστεως αὐτοῦ, faith in him, as πίστεως 
Χριστοῦ, Phil. iii. 9; Col. 11. 12 

13. ἐκκακεῖν may apply either to the Ephe- 


iii. 12; 
1 Thess.v.14. 


sians or S. Paul himself. 

Ibid. δόξας The same cause, which made 
S. Paul suffer afflictions, viz. his preaching the 
equality of Jews and Gentiles, was a subject of 
glory to the Gentiles. 

15. πατριὰ was the term used for a Jewish 
tribe or family: see Lukeii. 4. 8, Paul means 
to say, that all such distinctions are done away ; 
God is the head of every family, and therefore 
all are relations. 

18. He is pursuing the metaphor of Jews and 
Gentiles forming one temple: (see ii. 19.) and 
he prays that the foundation of it may be laid 
éy les in mutual love and charity, so that 
they may be able to comprehend the full extent 
and all the proportions of this spiritual build- 
ing. 

19. It is possible that γνώσεως may allude to 
the pretended knowledge of the Gnostics. See 
1 Cor. viii. 1, 7; xii. 8; xiii. 8; 2 Cor. vi. 6; 
viii. 7; x. 5; xi. 6. 

Ibid. Iva πληρωθῆτε. That ye may have the 
fullest share of the gifts which God bestows. See 
i. 23. 

Cuap. IV. 3. Ye are inspired by one and 
the same Spirit, (see ii. 18.) endeavour to keep 
this unity together by the bond of peace. 


pd2 


404 


xu 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 4. 


ς. βάτος ἐν τῷ συνδέσμῳ τῆς εἰρήνης. “Ἐν σῶμα καὶ ἕν πνεῦ- 4 
i. μα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν" 

᾿εἷς Κύριος, μία πίστις, ἕν βάπτισμα: ‘els Θεὸς καὶ πατὴρ 5 
πάντων, ὃ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ὑμῖν. ὅ 
x Mal.ii.10;! Evi δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δω- Τ 


1 ὅτ, xii. 6. ρεᾶς τοῦ Χριστοῦ. "διὸ λέγει, “᾿Αναβὰς εἰς ὕψος ἠχμαλώ- 8 


1 Rom. xii. 

8,6;  Tevoev αἰχμαλωσίαν, καὶ ἔδωκε δόματα τοῖς ἀνθρώποις." 

1 Cor, ΧΙ 11. yan δὲ ’ 8 / é ἢ , Ψ \ ἢ a > 

aon ὃ δὲ, ἀνέβη, τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη πρῶτον εἰς 9 
eps , a δι , 

noi ae τὰ κατώτερα μέρη τῆς γῆς ; °6 καταβὰς, αὐτός ἐστι καὶ 610 
on. ry > , nw “ 

v.62, ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, iva πληρώσῃ τὰ 

© Act. ii. 88, πάντα Ῥκαὶ αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους, τοὺς δὲ προ- 11 

Ρ Act. xxi.8; |, Se BS ὦ \ \ , Ν ,ὕ 

Rom. xii. φῆτας, τοὺς δὲ εὐωγγελιστὰς, τοὺς δὲ ποιμένας καὶ διδασκά- 

6, 7,8; 


\ Q a 
1'Cor.xii.28; AOUS, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, 12 


4 Tim. 4, 5. 
q i. 48; 

νυ. 28; 
Rom. zii. 5; 


’ A fel fe) 
εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ" μέχρι καταντήσωμεν 18 
οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπυγνώσεως 


΄ὦ eA a la! “~ 
1Cor. xii.27; TOV υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ 


Co}. i. 34. 
® Matt. xi.7; 


πληρώματος τοῦ Χριστοῦ ‘iva μηκέτε ὧμεν νήπιοι, κλυδω- 14 


1Cor. xiv.20; νιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας, ἐν 


Heb. xiii. 9. 


ei. 22; 

v. 23; 

Col. i. 18. 

t ii, 21; 
Rom. xii. 5; 


τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν 
τῆς πλάνης" "ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν 15 
‘ , “ ᾿ ς ry e \ t2 @ a . 2 
τὰ πάντα, ὅς ἐστιν ἡ κεφαλὴ, ὁ Χριστὸς, teE ov πᾶν τὸ 16 
σῶμα, συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης 


1Cor. τῇ. 37; ἀφῆς τῆς ἐπιχορηγίας κατ᾽ ἐνέργειαν, ἐν μέτρῳ ἑνὸς ἑκάστου 


Col. ii. 19. 
«. a 3 9 ? 
E€aAUTOU EV ayagrn. 
« Rom. i. 
9, 21 


’ἤ \ LA a ’ a ᾽ >» \ 
μέρους, τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν 


Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς 17 


1 Pet. iv. 8 περιπατεῖν, "καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ ἐν μαται- 


4, Ἐν σῶμα καὶ ἣν πνεῦμα. Ye all form one 
mystical body, ye all receive a portion of the same 
Spirit. 

δ. ἕν βάπτισμα. Ye are all baptised into the 
same baptism. 

6. ἐπὶ πάντων, κι τ. A. These phrases are 
applied respectively to the Father, Son, and 

oly Ghost by Irenzus, Hippolytus, Athana- 
sius, ἄς. Most MSS. read ἡμῖν. 

7. μέτρον. See Rom. xii. 3. 

8. ἔδωκε. LXX, ἔλαβες δόματα ἐν ἀνθρώπῳ. 
The Syriac and Arabic versions support ἔδωκε. 

9. ἀνέβη. He argues, that, if Christ ascended 
into heaven, he must first have been on earth. 

Ibid. πρῶτον is omitted in many MSS. 

Ibid. xarérepa. This may mean simply the 
earth, though some understand it of the grave. 

10. ἵνα πληρώσῃ τὰ πάντα. So that he fills 
every thing ; he pervades heaven and earth, and 
his power extends over the whole. 

11. αὐτός. In the parallel place, 1 Cor. xii. 
28, it is ὁ Θεός. "Ἔδωκε refers to ἔδωκε δόματα 
in ver. 8, and he means to say, He gave different 
gifts, some suited to apostles, some to prophets, &c. 

12. καταρτισμόν. See note at 1 Cor. i 10. 


It may mean here, that these spiritual gifts 
supplied defects which might otherwise have 
been felt even in preachers of the gospel. 

13. μέτρον ἡλικίας τοῦ wAnp. He had called 
the church a body: he now speaks of its full 
growth, i. 6. when the whole world shall be 
converted. See Rom. xi. 25. Lucian writes, 
τῆς δὲ ἡλικίας τὸ μέτρον, ἡλίκον ἂν γένοιτο, κατὰ 
τὴν ἐν Κνίδῳ μεμετρήσθω. Imag. p. 5. 

14. ἀνέμῳ. So Plutarch, καὶ ae πάντι λόγῳ 
πλάγιον ὡσπὲρ πνεύματι παραδιδοὺς ἑαυτόν. De 
Aud. ῥοέϊ. p. 106. 

Ibid. κυβείᾳ. Such sleight as is used by 
gamesters. Fell. 

Tbid. πρὸς τὴν μεθ. According to the different 
plans for deceiving. See vi. 11. 

15. αὐξήσωμεν τὰ wdytra. Raphel under- 
stands κατὰ τὰ πάντα; but αὐξήσωμεν may be 
used actively, as in 1 Cor. iii. 6, 7. 

16. els atest. ἑαυτοῦ ἐν dydap. For the 
building up of itself in love. He is perhaps 
returning to the metaphor of the temple, (ii. 
19,) the foundation of which was laid ἐν &yd- 
πῃ. (iii. 18.) 

17. λοιπὰ is omitted in many MSS. 


Κεφ, 4, 5.] 


ΠΡΟΣ ἘΦΕΣΙΟΥΣ. 


405 


18 OTNTL TOU νοὸς αὐτῶν, "ἐσκοτισμένοι τῇ διανοίᾳ ὄντες, ἀπηλ» τὰ, 12; 


λοτριωμένοι τῆς ζωῆς τοῦ Θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν 

19 αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν' Υοΐτινες ἀπηλγη- 
’ ες A ’ ΝᾺ 9 ‘ > 4 3 

κότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρ- 


1 Thess. iv.5. 


y Rom. i. 
24, 26. 


“ ’ ’ e a“ Ἁ 3 [4 3 4 Q 
20 σίας πάσης ἐν πλεονεξίᾳ ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε TOV, ii, 2, 8; 
21 Χριστὸν, εἴγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς Bom. vi. δ; 


22 ἐστιν ἀλήθεια ἐν τῷ ᾿]ησοῦ" 


Col. ii. 1; 


: ἀποθέσθαι ὑμᾶς, κατὰ τὴν iii. 9, ἀο. 
προτέραν ἀναστροφὴν, τὸν παλαιὸν ἄνθρωπον, τὸν φθει- ἃ 
28 ρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης’ 


Rom. vi. 4; 
xii. 3; 


a, a \ 2 Cor. v.17; 
ἀνανεοῦσθαι δὲ eu ie 


24 τῷ πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθαι τὸν καινὸν ἄν- νυ Zach. 


viii. 
θρωπον, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι Rom. 


τῆς ἀληθείας. 


16; 
xii. δ. 


© Peal. iv. 4. 
, @ Jac. iv. 7; 


25 Διὸ ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ὅκαστος μετὰ \ Pet. ν. 9. 


96 τοῦ πλησίον αὐτοῦ' ὅτι ἐσμὲν ἀλλήλων μέλη. 
καὶ μὴ ἁμαρτάνετε" ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ Ἡρυ με 
2] ὑ ὑμῶν, μήτε δίδοτε τόπον τῷ διαβόλῳ. 


«ες Opry ikea Ge " ᾿ς . ro xx. 34; 


-iv.11; 


8, 12. 
OQ κλέπτων μηκέτι ᾿ς, 54; 


* κλεπτέτω, μᾶλλον δὲ κοπιάτω, ἐργαξόμενος τὸ ἀγαθὸν ταῖς ul. iii, 16. 


49 χερσὶν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. 


εἰ. 18, 14 
“Πᾶς λόγος fon, vii. 18; 


σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, GAN εἴ τις MMi. 10; 


2 Cor. i. 88; 


ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκού- ¥- 5. 


80 Ovct’ 


Exai μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, 


ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 
8. 'ὑΠᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασ- 


3 eh Col. iti. 19. 
ἐν ®t Matt. vied; 
Col .tii.12,18. 
k Matt. νυ. 
45, 48. 


82 φημία ἀρθήτω ἀφ᾽ ὑμῶν, σὺν πάσῃ κακίᾳ' 'γίνεσθε δὲ εἰς | σοῦ, "ae 


ἀλλήλους χρηστοὶ, εὔσπ' 


Ol, χαριζόμενοι ἑαυτοῖς, καθὼς Gal. ii. 20; 
5 καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο aa 


1 Thess. iv.9; 9 


ΧΓίνεσθε οὖν με- ὯΔΕ. 14: 


ca al τοῦ Θεοῦ, ws τέκνα ἀγαπητά' ‘eat περιπατεῖτε ἐν es 


x. 14; 


ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν 1 Pet. iii 18; 


1 Joh. iii. 


ἑαντὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ, εἰς ὀσμὴν 11, 38; 


ὃ εὐωδίας. 


“Πορνεία δὲ καὶ πᾶσα ἀκαθαρσία ἢ πλεονεξία μηδ 


ν iv. 41, 
Ε μι ἵν. 29; 


4 ὀνομαξέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις' π καὶ αἰσχρότης, Gal. τ. 19; 


a 


καὶ μωρολογία, ἣ 


18. ζωῆς τοῦ Θεοῦ. Having no share in that 
eternal life which God now offers to all men. 

22. ἀποθέσθαι. That you have laid aside. 

23. ἀνενεοῦσθαι. And that ye are made new 
creatures, by the Spirit in your minds. 

24. ἐνδύσασθαι. That you have put on. He 
is alluding to the change in their spiritual state, 
which had taken place at their baptism. 

Ibid. κατὰ Θεόν. 
Col. iii. 10. 

Ibid. ἐν 3x. When a man is baptised, and 
taken into covenant with God, he is at that 
moment accounted righteous and holy in his 
sight. 

25. ὅτι ἐσμέν. And therefore, if we deceive 
each other, we injure ourselves. 

27. τόπον. Nor give the Devil an opportunity 


In the image of God. See 


Col. iii. 5. 


εὐτραπελία, τὰ οὐκ ἀνήκοντα, ἀλλὰ μᾶλλον u ix. 29. 


to injure. See Rom. xii. 19. 

29. οἰκοδομὴν τῆς χρείας, useful edifying. 
See Luke xvi. 8. 

Ibid. δῷ χάριν, gratum sit. Raphel. See 
Luke iv. 22; Col. iv. 6. 

82. χαρίζεσθαι is to forgive freely, or gratuit- 
ously. 

. Cuan V. 2. els ὀσμὴν εὐωδίας. See Gen. 
viii. 21; Lev. iv. 81. It means, that God was 
pleased ‘with the sacrifice and accepted it. 

4. aloxpérns. In Col. iii. 8. it is αἰσχρο- 
λογία. 

Ibid. εὐτραπελία, which is mentioned as a 
kind of virtue by Aristotle, and means, ἃ fa 
cility of expressing oneself elegantly, is con- 
founded with its extreme Bapodoxia. Most 


MSS. read ἢ aloxypérns, ἣ μωρολογία. 


406 


ὁ 1 σον. vi. εὐχαριστία. 
9,10; 


ἘΠΙΣΤΟΛῊ ᾿ 


[Κεφ. ὅ. 


οχοῦτο γὰρ ἐστὲ γινώσκοντες, ὅτι πᾶς πόρνος, 5 


Apooxsiiis. ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει 


‘ κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. μηδεὶς 6 


Rom. 1.18; ὑμᾶς ἀπατάτω κενοῖς λόγοις" διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ 


Col. iii. 6; 


a Thee. ii8; τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. μὴ οὖν γίνεσθε συμ- 7 
q Lu. χυὶ.8; μέτοχοι αὐτῶν. “ἦτε γὰρ ποτὲ σκότος, νῦν δὲ φῶς ἐν Κυρίῳφ' 8 


Joh. xii. 36; 


1 Thess.i.9; ὡς τέκνα φωτὸς περιπατεῖτε" ("6 γὰρ καρπὸς τοῦ πνεύματος 9 


Ve 4. 


Ga. ν 42, ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ") "δοκιμά- 10 
ὁ Rom. xii.2. ζοντες τί ἐστιν εὐάρεστον τῷ Κυρίῳ: txai μὴ συγκοινωνεῖτε 11 


ε Rom.vi.21 ; 
xiii. 13; 


τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγ- 


1Cor-v.93 γετε. τὰ γὰρ κρυφῆ γινόμενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστι καὶ 12 
κ. 20; , 4 , ’ ς ν a 5 σι 
4 σον. vi. 14; λέγειν" τὰ δὲ πάντα ἐλεγχόμενα, ὑπὸ τοῦ φωτὸς φανεροῦται. 13 


4 Thess. iii. 


14. πᾶν yap τὸ φανερούμενον, φῶς ἐστι' “διὸ λέγει, “”Eyerpas 14 
sok ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ 
vid; Χριστός." Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε, μὴ ὡς 15 
Bea mxvi ls ἄσρῴοι, ἀλλ᾽ ὡς σοφοὶ, ἐξαγοραζόμεναι τὸν καιρὸν, ὅτε αἱ 16 
Joh. v. 25; 


Joh. v. 38: ἡμέραι πονηραί εἰσι. "διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ 17 
1 Thess. v. 6. συνιέντες τί τὸ θέλημα τοῦ Kupiov' "καὶ μὴ μεθύσκεσθε οἴνῳ, 18 


Υ Col. iv. 5. e 
s Rom. xii. 3. ἐν 


ᾧ ἐστιν ἀσωτία' ἀλλὰ πληροῦσθε ἐν πνεύματι, Ὁλαλοῦντες 19 


ὁ Ῥίον. χχ. 1; ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ὠδαῖς πνευματικαῖς, ἄδοντες 


xxiii. 29,&c.; 


Ena.y.11,22; Καὶ ψάλλοντες ἐν TH καρδίᾳ ὑμῶν τῷ Κυρίῳ, “εὐχαριστοῦντες 20 


Lu. xxi. 84. 
b Col. iii. 16. 


, e \ 4 > ἡ fe) 4 e wn ᾽ a 
πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ Κυρίου ἡμῶν ᾿]ΪΙησοῦ 


ὁ Col. iti. 17; Χριστοῦ τῷ Θεῷ καὶ πατρί: ὑποτασσόμενοι ἀλλήλοις ἐν 21 


1 Thess. 
νυ. 18; 


φόβῳ Θεοῦ. 


“Αἱ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, 22 


Heb. xiii.15. ὡς τῷ Κυρίῳ: ‘ats ὁ ἀνήρ ἐστι κεφαλὴ τῆς γυναικὸς, ὡς καὶ 28 


ἃ 1 Pet. v. 5. 


ὁ Gen. iii.16; ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, καὶ αὐτός ἐστι σωτὴρ TOD 


1 Cor. 
xiv. 84; 


nie 0 \ e ζω “Ὁ IQs 2 ’ ? 4 
Col. iil. 18; οὕτω Kal αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. 


Tit. ii. 5; 

1 Pet. iii. 1. 
εἰ. 33, 23; 
iv. 13. 15; 
Rom. xii. 5; 1 Cor. xi. 3; xii. 27; Col. i. 18, 24. 


4. ebxapiria. He is here giving rules 
about their conversation, and advises them to 
accustom themselves to discourse of the praises 
of God. 

5. ἔστε. Most MSS. read ἴστε. 

6. Let no man persuade you that such things 
are not wrong. 

Ibid. viobs. See 2 Thess. ii. 3. 

9. πνεύματος. The best MSS. read φωτός. 

11. ἐλέγχειν is to discover, or bring to light, 
as in Heliodorus, δεινὸς δὲ ὁ τῆς δίκης ὀφθαλμὸς, 
ἐλέγχων καὶ τὰ ἀμήνυτα κρύφια καὶ ἀθέμιτα 
φωτίζων. p. 397. 

13. way ydp. Some have translated it, for 
fight which makes every thing manifest is the 
14 This is not exactly a quotation from any 
passage of scripture, though i: resembles Isaiah 


σώματος: ἀλλ᾽ ὥσπερ ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, 34 


εΟἱ 25 


ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς 
ἠγάπησε τὴν ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς" 


εν. 2; 6]. ἱ. 4; Col. iii. 19; 1 Pet. iti. 7. 


xxvi. 19. (in the Hebrew) and lx. 1. 

16. ἐξαγοραξόμενοι. See Dan. ii. 8. ἐπ᾽ ἀλη- 
θείας οἶδα Sri καιρὸν ὑμεῖς ἐξαγοράζετε, I know 
that you are secking to gain time. So it pro- 
bably means here, making the most of the time ; 
seeking all opportunities of doing as much 
as you can in this short and evil time. Fell. 


19. τῇ καρδίᾳ. Most MSS. read ταῖς καρ- 
Bias. 
21. Θεοῦ. Most MSS. read Χριστοῦ. 


22. ὑπυτάσσεσθε is omitted in some MSS. 

23. καὶ αὐτός. The reading is probably 
αὑτὸς σωτὴρ τοῦ σώματος. He, i. e. Christ, 
being the Saviour of the church, which is his 
body: and so every man ought to consult the 
good of his wife: see ver. 28. 

24. ἰδίοις is omitted in many MSS, | 


Κεφ. 5, 6.] 


ΠΡΟΣ ESEXSIOTS. 


407 


26 iva αὐτὴν ἁγιάσῃ, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥή- " Joh. κεν, 
Α xv. 3; 
27 ματι, ‘va παραστήσῃ αὐτὴν. ἑαυτῷ ἔνδοξον, τὴν ἐκκλησίαν Tie iii. 5; 


μὴ ἔχουσαν σπῖλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ᾽ ἵνα 


1 Pet. iii. 41. 
ii.4; 


48 ἦ ἁγία καὶ ἄμωμος. οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾶν Cent. iv. 7; 


τὰς ἑαυτῶν γυναῖκας, ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν 


Col. i. 22. 


29 ἑαυτοῦ γυναῖκα, ἑαυτὸν ἀγαπᾷ' οὐδεὶς γάρ ποτε THY ἑαυτοῦ 
σάρκα ἐμίσησεν, ἀλλ᾽ ἐκτρέφει καὶ θάλπει αὐτὴν, καθὼς καὶ 
80 ὁ Κύριος τὴν ἐκκλησίαν. “dre μέλη ἐσμὲν τοῦ σώματος αὐτοῦ, κ Rom.xii.5; 


1 Cor. vi. 15; 


81 ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ" “ἱ ἀντὶ τούτου xii 37, 


καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 
προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται ο 


καὶ ' Gen. ii. 84; 
- Matt. xix. 5; 
& 1 Cor. vi. 16. 


82 δύο εἰς σάρκα μίαν. To μυστήριον τοῦτο μέγα ἐστίν' ἐγὼ 
88 δὲ λέγω εἰς Χριστὸν, καὶ εἰς τὴν ἐκκλησίαν. πλὴν καὶ ὑμεῖς 
οἱ καθ᾽ ἕνα, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω 
ὡς ἑαντόν' ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. 
6 "TA τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ" " Col. iii 30. 


a 4 3 / 
2 τοῦτο γάρ ἐστι δίκαιον. 


Τίμα τὸν πατέρα cov καὶ τὴν 
8 μητέρα’ ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, “ἵνα εὖ 


» Exod. 

xx. 12; 
Deut. v. 16; 

σον Matt. xv. 4 


4 γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς. "Καὶ οἱ πατ- ° Ὅσαι. τ. 
έρες, μὴ παροργίξετε τὰ τέκνα ὑμῶν, ἀλλ᾽ ἐκτρέφετε αὐτὰ Col. ii. 31. 


ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου. 


δ ΡΟὶ δοῦλοι, ὑπακούετε τοῖς κυρίοις κατὰ σάρκα, μετὰ 
βου καὶ τρόμου, ἐν ἁπλότητι τῆς καρδίας ὑμῶν, ὡς 
6 Χριστῷ μὴ Kat ὀφθαλμοδουλείαν ὡς ἀνθρωπάρεσκοι, 


P Col. iii. 88, 


d= Tit. ii. 9; 
Τῷ q Rom. ii. 6; 
ἀλλ᾽ 2 Cor. v. 10. 
Fr Deut. x. 17; 


ὡς δοῦλοι τοῦ Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ Θεοῦ, ἐκ 3 Par. xix.7; 
7 ψυχῆς μετ᾽ εὐνοίας δουλεύοντες τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις" xn 


Sap. vi. 7; 


8 «εἰδότες ὅτι ὃ ἐάν τι ἕκαστος ποιήσῃ ὠγαθὸν, τοῦτο κομιεῖται Eccl. χχκν. 


16; Act. 


9 παρὰ τοῦ Κυρίου, εἴτε δοῦλος, εἴτε ἐλεύθερος. " Καὶ οἱ κύριοι, x. 34; 


Rom. ii. 11; 


τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνιέντες THY ἀπειλήν εἰδότες ὅτι Gal. ii. 6; 


καὶ ὑμῶν αὐτῶν ὃ Κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπο- 


ληψία οὐκ ἔστι Tap αὐτῷ. 


Col.iii.24,25; 
iv. 1; 
1 Pet. i. 17. 


10 Τὸ λοιπὸν, ἀδελφοί pov, ἐνδυναμοῦσθε ἐν Κυρίῳ, καὶ ἐν τῷ ἘΝῚ 


a 8. Cor. vi. ἢ; 


iL κράτει τῆς ἰσχύος αὐτοῦ" "ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ, 1 Thes.v.8. 
πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ δια- ‘ii. 3: 


Lu. xxii. 33; 


12 βόλου. 'ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, Job. xii.31; 
3 \ \ \ ’ \ \ ἢ \ \ xiv. 30; 
ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσ- Col. i. 13. 


26, 27. There seems an allusion to the 
eastern custom of a bride being washed before 
her marriage. 

27. αὐτήν. The reading is perhaps αὐτός. 

Ibid. ἑαυτῷ. We should rather have expected 
τῷ Θεῷ but 8. Paul uses ἑαυτῷ on account of 
the union of the Father and the Son. 

29. Κύριος. Most MSS. read Χριστός. 

80. σαρκὸς---ὀδιτέων. The allusion is evident 
to Gen. il. 28. We are flesh of his flesh, and bone 
of his bone. 


82. ἐγὼ δὲ λέγω. See 1 Cor. i. 12, 

Cuap. VI. 7. All the old MSS. read és τῷ 
Kuply. 

11. στῆναι. In allusion to a wrestler being 
able to keep himself on his legs. 

12. πρὸς αἷμα καὶ σάρκα. Merely against 
human beings. See Matt. xvi. 17; 1 Cor. xv, 
50; Heb. it. 14. 

Ibid. ἀρχαὶ and ἐξουσίαι mean angels in i. 
21; iti. 10; Col. i. 16; ii. 15; Rom. viii. 38. 

Ibid. κοσμοκράτορας. Our Saviour calls the 


EMISTOAH ΠΡΟΣ ESESIOTS. 


408 [Κεφ. 6. 


μοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευ- 

α 36ογ. κι 4. ματικὰ τῆς πονηρίας, ἐν τοῖς ἐπουρανίοις. "διὰ τοῦτο ἀναλά- 18 
βετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν 
τῇ ἡμέρᾳ τῇ πονηρᾷ, καὶ ἅπαντα κατεργασάμενοι στῆναι. 

= Eas. αἱ. δὲ Σστῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ 14 

La. xii.35; ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, καὶ ὑποδησάμενοι 15 

oe τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐωγγελίου τῆς εἰρήνης" ἐπὶ πᾶ- 16 

1 Pet.i. 13. σιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάν- 

» Heb.iv.13; Ta τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι: Υκαὶ τὴν 17 


Α . 1 al 4 “A 
16; περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ 
ἜΤ πνεύματος, O ἐστι ῥῆμα Θεοῦ" "διὰ πάσης προσευχῆς καὶ δεή- 18 
xxiv. 3; σεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ 
ἌΧΥ. ᾽ 


Lu. xviii. 1; Τοῦτο ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ 
πλὴν μὰν Ῥω πάντων τῶν ἁγίων, "καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθείη λόγος ἐν 19 
ee ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστή- 
a Act. iv. 29; , 
Col. iv.3; ρίον τοῦ εὐωγγελίου, ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν 20 
T . hii. Φ a “ fo] 
ee ' αὐτῷ παρρησιάσωμαι, ὡς δεῖ με λαλῆσαι. ᾿ . 
bye “Iva δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ᾽ ἐμὲ, τί πράσσω, πάντω ὑμῖν 21 
¢ Act. xx. 4; γνωρίσει “Τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν 
stim ww 12; Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ 22 
Tit. iii. 13, χερὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. Εἰρήνη τοῖς 23 
> A \ 3 4 \ 4 3 ‘ A ‘ A 
ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ Θεοῦ πατρὸς καὶ Κυ- 
ρίου ᾿Ιησοῦ Χριστοῦ. ‘H χάρις μετὰ πάντων τῶν ἀγαπών- 24 
Ν UJ ς “a ’ [ον N > 3 td 9 4 
τῶν τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν, ἐν ἀφθαρσίᾳ. ἀμήν. 


Πρὸς ᾿Εφεσίους ἐγράφη ἀπὸ ᾿ Ῥώμης διὰ Τυχικοῦ. 


devil ἄρχων τοῦ κόσμον. John xii. 31. Τοῦ 15. πόδα----εὐαγγελίον. See Is. lii. 7, as 


αἰῶνος is perhaps an interpolation. quoted at Rom. x. 15. 
12. σκότους. See Col. 1.18; Luke xxii. 53. 20. ἁλύσει. See note at Acts xxviii. 16. 
Ibid. πνευματικὰ τῆς πονηρίας. Evil spirits. 21. Τυχικός. See Acts xx. 4. This seems 


18. ἀντιστῆναι. See ver. 11: it means, to 
stand up against the adversary. 

Ibid. ἅπαντα κατεργασάμενοι. 
every thing that is possible. 


Having done 


to shew that the Epistle could only have been 
sent to those places to which Tychicus was 
actually going. 


EPISTLE TO THE PHILIPPIANS. 


There are reasons for thinking that this Epistle was written later 
than the three others which were written from Rome. It was not sent 
by Tychicus, but by Epaphroditus: many of 8. Paul’s companions had 
left Rome, (ii. 20,) and he himself seems to have expected his release. 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


Η ΠΡΟΣ 


ΦΙΛΙΠΠΗΣΙΟΥ͂Σ ΕΠΙΣΤΟΛΗ. 


®1 Cor. i. 8. 


ΠΑΥ͂ΛΟΣ καὶ Τιμόθεος δοῦλοι ᾿Ιησοῦ Χριστοῦ, πᾶσι τοῖς | 


ἁγίοις ἐν Χριστῷ ᾿Ιησοῦ τοῖς οὖσιν ἐν Φιλίπποις, σὺν ἐπι- 


a 
* Rom.i.7; σκόποις καὶ διακόνοις" 
1 Pet. i. 3. 


© Rom. i. 
9,10; 
1 Cor. i. 4; 


byapis ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ 2 
πατρὸς ἡμῶν καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ. 

“Εὐχαριστῶ τῷ Θεῷ μου ἐπὶ πάσῃ τῇ μεείᾳ ὑμῶν, πάντοτε 8 
ἐν πάσῃ δεήσει. μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν * 


Cal. i. δ; a ποιούμενος, ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, d ἀπὸ πρώ- 5 


1 Thess. i. 


3 Thess. i. 3. τῆς ἡμέρας ἄχρι τοῦ νῦν' πεποιθὼς αὐτὸ "τοῦτο, ὅτι ὁ ἐναρξ- 6 
μενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρις ἡμέρας Ἰ σοῦ 

ὁ Fph. iti. 1; Χριστοῦ" ἃ καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑ ὑπὲρ πάντων 7 

ee 3,18; ὑμῶν, διὰ τὸ ἔχειν pe ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς 


2 Tim. i. 8; 
Heb. xiii. ὃ. 


ix. 1; 

4 Cor. i. 
xi. 31; 
Gal. i. 20; 


μου καὶ TH ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου, συγκοι- 
« Rom. i.9; νωνούς μουν τῆς χάριτος πάντας ὑμᾶς ὄντας. 


© μάρτυς γάρ μου 8 


43, ἐστὶν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις ᾿Ιησοῦ 
Χριστοῦ. καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλ- 9 


1 Thess. ii.5. λον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 
t Rom. ii. 18. feis τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ 10 


6 Job. xv. 
4,5, 8; 
Eph. i. 13. 


ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, SrremAnpwpeévor καρπῶν δικαι- 11 
οσύνης τῶν διὰ ᾿Ιησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ. 


Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοὶ, ὅτε τὰ κατ᾽ ἐμὲ 12 


Cuap. I. 1. ἐπισκόποις. See note at Acts 
xx. 17. 

δ. ἐπὶ τῇ κοινωνίᾳ For the participation 
which you have had in the gospel. See 1 Cor. 
i. 9. 

6. ἐπιτελέσει. Will continue it. 

7. As it is natural for me to be thus thinking 
of all of you. 

Ibid ἀπολογίᾳ probably alludes to a defence 
which he had now made of himself, and he 
says that he was thinking of the Philippians 
while he was making it. 

Ibid. καὶ BeB. τοῦ εὐαγγελίου. 
thing that I do to confirm the gospel. 


And in every 


Ibid. συγκοινωνούς. I am always thinking of 
your being partakers in the same grace with me. 

8. σπλάγχνοις Ἰησοῦ Χριστοῦ is Christian 
love and tenderness, such as Jesus Christ shewed 
for mankind. 

9. I pray, that your charity may increase in 
proportion as your knowledge increases. 

Ibid. αἰσθήσει is perception, and may be con- 
nected particularly with δοκιμάζειν. See al- 
σθωνται in Luke ix. 45. 

10. eis τὸ δοκιμάζειν. That ye may be able 
to discern the differences of things. See Rom. ii. 
18; Heb. v. 14. 

11. Most MSS. read καρπὸν.--- τόν. 


Κεφ. 1.] ΕΠΙΣΤ. ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥ͂Σ. 411 


13 μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν: ὥστε TOUS 
δεσμούς μον φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραι- 
14 τωρίῳ καὶ τοῖς λοιποῖς πᾶσι, καὶ τοὺς πλείονας τῶν ἀδελφῶν 
ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν 
15 ἀφόβως τὸν λόγον λαλεῖν. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, 
16 Teves δὲ καὶ δι’ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν. οἱ μὲν ἐξ 
ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς, οἰόμενοι 
17 θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μον οἱ δὲ ἐξ ἀγάπης, εἰδότες 
18 ὅτε εἰς ἀπολογίαν τοῦ εὐωγγελίου κεῖμαι. τί yap; πλὴν παντὶ 
τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται' 
19 καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι. "οἶδα yap ὅτι 


h 4 Cor.i.11. 


τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως 


20 καὶ ἐπιχορηγίας τοῦ πνεύματος ᾿Ιησοῦ Χριστοῦ, 


ἱκατὰ τὴν i Rom. v. 6. 


ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, 
ἀλλ᾽ ἐν πάσῃ παρρησίᾳ, ὡς πάντοτε, καὶ νῦν μεγαλυνθήσεται 
Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου. 
21 Ἐμοὶ γὰρ τὸ ζῆν, Χριστός" καὶ τὸ ἀποθανεῖν, κέρδος. εἰ 
22 δὲ τὸ ζῆν ἐν σαρκὶ, τοῦτό μοι καρπὸς ἔργον καὶ τί αἱρήσομαι, 
28 ov γνωρίζω' "συνέχομαι γὰρ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων * 3 Cor. τ. 9. 
εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι, πολλῷ μᾶλλον κρεῖσ- 
24 σον' τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ, ἀναγκαιότερον δι᾿’ ὑμᾶς. 
25 Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν 
26 ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, | iva -. 13. 


18. φανεροὺς ἐν Χριστῷ. He means, that it 
was becoming generally known that he was 
imprisoned for the sake of Christ. 

bid. xpa:rwply. Some think this means the 
emperor's palace ; others the quarter of the pre- 
torian guards. The latter is most probable: 
see Acts xxviii. 16: and the soldier, to whom 
S. Paul was fastened, (who was perhaps fre- 
quently relieved,) would be the means of making 
S. Paul’s case known in the army. 

15. Τινὲς μὲν καί. The conjunction shews, 
that these are different from the brethren men- 
tioned in ver. 14. The latter were more bold 
in preaching the gospel; and other persons 
caused the name of Christ to be generally 
known: some of these did it διὰ φθόνον, be- 
cause they envied S. Paul his popularity ; others 
3.’ ἔριν, that they might raise opposition against 
him. 

Ibid. δι᾽ εὐδοκίαν. There were others again, 
who without believing in Christ, yet out of good- 
will to 8. Paul made it publicly known that he 
was a Christian. 

16. ἐξ ἐριθείας. Others again took pains to 
spread the name of Christ, that they might 
excite persons against S. Paul, and make his 
confinement still more severe. 

17. ἐξ ἀγάπης. Some of them had charitable 
motives, because they knew that S. Paul was 
kept a prisoner for sake of the gospel, and that 
he wanted to make his defence. The best 
MSS. transpose ver. 16 and 17. 


12 Cor. i.14; 


18. Χριστὸς καταγγέλλεται. The name of 
Christ is made publicly known. 

19. els σωτηρίαν. To my deliverance. Pyle, 
Macknight. He felt confident, that, if the fact 
of his being a Christian were known, and if he 
were allowed to make his defence, his release 
would be the consequence. 

20. wappnolg. This is in allusion to his 
defence, which he was anxious to make. 

21. To live, is to continue in the service of 
Christ; to die, is a gain, because it releases me 
from my troubles. Some render it, Christ is a 


gain to me, whether I live or die. 


22. εἰ δὲ τὸ ζῆν. Some connect this, as well 
as τί αἱρήσομαι, with ob γνωρίζω, But whether to 
continue alive is profitable to me, and what I am 
to choose, I really do not know. But the first 
clause is probably to be taken by itself: But if 
to continue alive be the thing intended for me, 
this my present state, viz. affliction and suffering, 
is the result of my labours: or, But if to continue 
alive, still this, viz. death, is the fruit of my 
labours. 

23. The best MSS, read συνέχομαι δέ. 

24. μᾶλλον κρεῖσσον. So Iszeus, πολὺ μᾶλ- 
λον ἑτοιμότερον. Pro Nicost.p. 75. Isocrates, 
κρεῖττον εἶναι τεθνάναι μᾶλλον. De Laud. Hel, 

. 417. 
᾿ 26. The Philippians made it their boast that 
they had received the gospel from S. Paul: he 
says that this feeling should be strengthened 
by his coming among them again. 


412 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1, 2 


τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ ᾿Ιησοῦ ἐν ἐμοὶ, διὰ 


m Eph.iv.1; τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. 


Col. i. 10; 


™Movov akiws τοῦ 27 


“ lo) [κά Νν Ν \Y YAN 
1 Thess. εὖ, εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, iva εἴτε ἐλθὼν καὶ ἰδὼν 
; ἫΝ ἣ a “ , > εν 
n2Thess.i.d. ὑμᾶς, εἴτε ἀπὼν, ἀκούσω TA περὶ ὑμῶν, OTL στήκετε EV EVI 


© Act. v. 41; 
Rom. v. 8. 
P iii. 16; 
Rom. xii. 
10, 16; 
xv. 5; ue 


᾽ πνεύματι, μιᾷ ψυχῇ, συναθλοῦντες TH πίστει τοῦ εὐαγγελίου, 
πκαὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων" ἥτες 28 
αὐτοῖς μέν ἐστιν ἔνδειξις ἀπωλείας, ὑμῖν δὲ σωτηρίας, καὶ 


A a ld N e ἃ δὰ 4 
1Cor.i.10; τοῦτο ἀπὸ Θεοῦ: οὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ 29 
iii \ εν > aw , 
1 Pet. ti. 8. μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσ- 


4 Rom.xii.10; μο 


A Α δὰ 
1 Pet.v.5. yew τὸν αὐτὸν ἀγῶνα ἔχοντες οἷον ἴδετε ἐν ἐμοὶ, καὶ νῦν 80 


τ 1 ον. x. 34; 
xiii. 5. 


ἀκούετε ἐν ἐμοί. Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι 2 


’ Νν ’ 
" Matt.21.39; cranauvOloy ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τινα σπλάγ- 


Joh. xiii. 15; 


1 Pet.ii. 21. yva καὶ οἰκτιρμοὶ, Ῥπληρώσατέ μου THY χαρὰν, ἵνα τὸ αὐτὸ 2 
aati 1,3; φρονῆτε, THY αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, TO ἕν φρον- 
3. Cor. ἱν. ὁ; οῦντες" 1 μηδὲν κατὰ ἐριθείαν ἢ κενοδοξίαν, ἀλλὰ τῇ ταπεινο- 8 


Col. i. 15; 
Heb. i. 3. 


= Pual.xxii.6; e 


,’ ᾽ 4 e φ φ 4 « A Ρ QA Q 
φροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας εαυτῶν' "pn Ta 4 


΄- a 3 Ἁ φ Ψ 
Esa. alii.1; ἑαυτῶν ἕκαστος σκοπεῖτε, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστος. 


- i. 18; 
litt. 3, 11; 
Zech. iii. 8; 
Matt. xx. 28; 


Joh, xiii. 14 
Rom. i. 8; 
xv. 8; 

Gal. iv. 4. 


"Τοῦτο yap φρονείσθω ἐν ὑμῖν, ὃ καὶ ev Χριστῷ ᾿]ησοῦ, 5 

ἐὃὸς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπωγμὸν ἡγήσατο τὸ 8 
Lu. xxii. 27; εἶναι ἶσα Θεῷ, "ἀλλ᾽ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, 7 

᾿ ἐν ὁμοιώματι ἀνθρώπων γενόμενος" "καὶ σχήματι εὑρεθεὶς 8 
ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι 


« Joh. .18; θανάτου, θανάτου δὲ σταυροῦ. Υδιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερ- 9 


Heb. ii. 9, 
14,17; 
v. 8; 

xii. 2. 


, A A aA 

ύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα: 
ἴω A ζω [2 

tiva ἐν τῷ ὀνόματι ᾿Ιησοῦ πᾶν youu κάμψῃ ἐπουρανίων 10 


y Peal.ex.1; καὶ ἐπιγείων καὶ καταχθονίων" δκαὶ πᾶσα γλῶσσα ἐξομο- 1ἱ 


Eva. liii. 13; 


Joh. x. 17; xvii. 1, 2, 5; Act. ii. 38; Eph. i. 21; Heb. i. 4; ii. 9. 
8 Joh. xiii. 13; Act. ii. 36; 1 Cor. viii. 6; xii 3. 


Apoc. v. 13. 


28. ἥτις. Which opposition is a proof that 
they who offer it are in a lost state, because they 
oppose the only means of salvation. 

80. ἀγῶνα. See Coll. ii. 1. 

Cuap. II. 1. He had exhorted them in i. 
27. to have one mind: he now repeats it more 
strongly. If there be any force in exhorting you 
in the name of Christ, if there be any comfort in 
Seeling charity, if you all partake of one and the 
same spirit. 

Ibid. τινὰ σπλάγχνα. It is singular that all 
the best MSS. read τὶς for τινά. 

4. σκοπεῖτε. The best MSS. read oxoz- 
ourres. 

5. He now proposes Christ as a pattern for 
not thinking of what belonged to himself, but 
being ready to give it up for the sake of others. 

6. μορφῇ Θεοῦ. The word μορφὴ, when ap- 
plied to God, means his nature, because he has 
propery no form or shape. It is so used by 

osephus, who says that the heathen deified the 
worst passions of the mind, els θεοῦ φύσιν καὶ 
μορφὴν ἀνέπλασαν. Cont. Apion. ii. He had 
before said that God is μορφήν τε καὶ μέγεθος 


2 Ewa. xiv. 23; Rom. xiv. ll; 


ὑμῖν ἄφατος. In ver. 7. μορφὴν δούλου means 
the human nature, and therefore μορφῇ Θεοῦ 
means the divine nature. 

Ibid. οὐχ ἁρπαγμὸν ἡγήσατο. Theodoret ex- 
plains it, οὐ μέγα τοῦτο ὑπέλαβε, and Rufinus, 
non sibi magni aliquid deputat. ‘Apraypos isa 
thing worth catching at,a great prize, and the 
meaning is, that Christ was not ostentatious of 
his equality with God, he acted as if he had it 
not, he laid it aside. 

Ibid. τὸ εἶναι Toa Θεῷ. His being equal with 
God. The phrase implies that Christ actually 
possessed this equality. 

7. ἐκένωσε. Literally emptied, or divested 
himself. Not that Christ laid aside his divine 
nature, but he divested himself of the μορφὴ 
Θεοῦ, the appearance and glory of God. 

Ibid. The phrase μορφὴν δούλου is explained 
by ὁμοιώματι ἀνθρώπων. 

8. Two distinct acts of condescension are 
mentioned in Christ: 1. his taking the human 
nature; 2. his submitting to death. 

Ibid. θανάτου 3é. Et quidem mortis crucis. 

10. καταχθονίων may mean evil angels, in 


Κεφ. 2.] 


ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥ͂Σ. 


413 


λογήσηται ὅτι Κύριος ᾿Ι]ησοῦς Χριστὸς, εἰς δόξαν Θεοῦ πατρός. 

12 ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν 
τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ 
ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν 

18 κατεργάζεσθε' °6 Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ >» 2Cor. iii-5s 


14 θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. πάντα ποιεῖτε 


Heb. xii. 31. 


15 χωρὶς γογγυσμῶν καὶ διαλογισμῶν, ἵνα γένησθε ἄμεμπτοι 
καὶ ἀκέραιοι, τέκνα Θεοῦ ἀμώμητα ἐν μέσῳ γενεᾶς σκολιᾶς 
καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, 


16 “λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ΓΤ ΟΕ ΤΙΝ 
ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν ἐκοπίασα. 
1 VAX εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ 


1Thess.ii.19; 
a_ iil. δ. 
TNS ἃ 3 Cor.vii.4 ; 


18 πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν" τὸ δ᾽ αὐτὸ 3 Tim. W. δ. 
καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι. 
19 “Ἐλπίζω δὲ ἐν Κυρίῳ ᾿]ησοῦ, Τιμόθεον ταχέως πέμψαι " Act. xvi.1; 


20 ὑμῖν, ἵνα κἀγὼ εὐψυχῶ, γνοὺς τὰ περὶ ὑμῶν' οὐδένα yap 


Rom. xvi.21; 
1 Thess. iii.3. 


21 ἔχω ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει. ἴ οἱ 1 1Cor. x24; 


πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ τοῦ Χριστοῦ ᾿Ιησοῦ' 


xiti. δ. 


22 τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτε ὡς πατρὶ τέκνον, σὺν 
28 ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον. τοῦτον μὲν οὖν ἐλπίζω 
24 πέμψαι, ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ, ἐξ αὐτῆς" δἐπέποιθα δὲ ἐν εἰ. 35: 


25 Κυρίῳ, ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. 


Philem. 22. 


> A 
hb’ Avayxaiov δὲ κ iv. 16; 


ἡγησάμην ᾿Επαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρα- Philem- 3. 
τιώτην μου, ὑμῶν δὲ ἀπόστολον, καὶ λειτουργὸν τῆς χρείας 

26 μου, πέμψαι πρὸς ὑμᾶς" ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς, 

Ἁ 3 A , 4 ’ 4 3 2 Ἁ 3 7 

27 καὶ ἀδημονῶν, διότι ἠκούσατε ὅτε ἠσθένησε. καὶ γὰρ ἠσθένησε 
παραπλήσιον θανάτῳ' ἀλλ᾽ ὁ Θεὸς αὐτὸν ἠλέησεν, οὐκ αὐτὸν 

28 δὲ μόνον, ἀλλὰ καὶ ἐμὲ, ἵνα μὴ λύπην ἐπὶ λύπῃ σχῶ. σπου- 
δαιοτέρως οὖν ἔπεμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, 


allusion to the common notion of Dii inferi: or 
the whole passage may mean that Christ is 
Lord of the living and the dead. 

15. yévno@e. Probably ἦτε. 

Ibid. γενεᾶς σκολιᾶς καὶ διεστρ. See Deut. 
xxxii. 5. Most MSS. read μέσον for ἐν μέσφ. 

Ibid. φαίνεσθε is indicative, ye appear. Els- 
ner, Wolf. 

16. ἐπέχοντες. This is perhaps a continua- 
tion of the metaphor φωστῆρες. Holding up on 
high the word of life, as a beacon. 

17. He supposes the faith of the Philippians 
to bea sacrifice offered to God, and as a libation 
or drink-offering was poured upon the sacrifice, 
(Exod. xxix. 40, 41,) so he is willing to shed 
his own blood, i. e. to die, for the gospel. 

20. 8. Paul’s other companions, who are 
mentioned in the Epistles to the Colossians 
and Philemon, had probably left Rome. If S. 
Luke had been there, he would certainly have 
been mentioned, as he had passed so much time 
at Philippi. See note at Acts xx. 5. Tvnoles 


means, that Timothy would take care of the 
Philippians, as if he were one of them. 

21. τὰ ἑαυτῶν. These persons had perhaps 
gone to their respective countries: they still 
intended to preach the gospel, but they looked 
to their own homes. 

23. ὡς ἂν ἀπίδω τὰ περὶ ἐμέ. As soonas I 
see how things are going with me here ; as ὡς ἂν 
ἔλθω, 1 Cor. xi. 34, or, that I may see at a dis- 
tance, and by him, the things which concern me 
at Philippi. 

25. ὑμῶν ἀπόστολον. Epaphroditus had been 
sent by the Philippians with pecuniary relief 
to S. Paul. Tacitus mentions Epaphroditus a 
freedman of Nero; (Annal. xv. 55.) and Sue- 
tonius calls him, “a libellis Neroni.” (Nero, 
49. Domit. 14.) He was master of Epictetus, 
and some think him to be the person men- 
tioned here. 

28. πάλιν χαρῆτε. 


Ye may have your soy 
restored. 


4]. 


‘1 Cor. 
xvi. 18; 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2, 3. 


κἀγὼ ἀλυνπότερος ὦ. ἱπροσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ μετὰ 29 


IThess.v.12; πώσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε. ὅτι διὰ τὸ 80 


1 Tim.v.17; ¥ a 


ἔργον τοῦ Χριστοῦ μέχρι θανάτου ἤγγισε, παραβουλευσά 
Heb τῆν, 17. (PY ρ μέχρ WYYLCE, παρα, μενος 


k 1 Cor. 
xvi. 17. 

liv. 4; 
1Thess. v.16. 
" Esa.lvi 10; 


λειτουργίας. 


'TO λοιπὸν, ἀδελφοί μου, χαίρετε ἐν Κυρίῳ᾽ 


τῇ ψυχῇ, “ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με 


τὰ αὐτὰ 3 


2Cor. χί. 13, γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές: "βλέ- 2 


n Deut. χ.]16: 
xxx. 6; 

Jer. iv. 4; 
Joh. iv. 24; 


mete τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε THY 
κατατομήν' "ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεῷ 3 


Rom. ii.39; λατρεύοντες, καὶ καυχώμενοι ἐν Χριστῷ ᾿]ησοῦ, καὶ οὐκ ἐν 


iv. 1], 12; 
Col. ii. 11. 
© Act xxiii.6; 
xxvi. 4,5; 


σαρκὶ πεποιθότες, καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. 4 
Εἴτις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον" Ῥπερι-. 


Rom. xi. 1 τομὴ ὀκταήμερος, ἐκ γένους ᾿Ισραὴλ, φυλῆς Βενϊαμὶν, Ἑβραῖος 
18, 21,22. ἐξ ᾿Εβραίων, κατὰ νόμον Φαρισαῖος, “ κατὰ ζῆλον διώκων τῆν ¢ 


Ρ Gen. xvii. 


12. ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 
ἡ Αεί τ. δ᾽ ANN’ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν τ 


Χχὶΐ. 4; 
Gal. i. 18; " 
1 Tim. i.138. TO 
τ Matt. xiii. 
44. 

8 Jer. ix. 
23, 24; 


ζημίαν: "ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι dia 8 
ὑπερέχον τῆς γνώσεως Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου μου, 

δι ὃν τὰ πάντα ἐξημιώθην" καὶ ἡγοῦμαι σκύβαλα εἶναι, 
Χριστὸν κερδήσω, ‘kal εὑρεθῶ ἐν αὐτῷ, μὴ ἔχων ἐμὴν δικαι- 9 


Φ 


να 


4: ͵ . 2 , ἢ Naa DEN ard x ~ _\ 
Joh. avi. 8. οσύνην THY ἐκ νόμου, ἀλλὰ THY Sia πίστεως Χριστοῦ, τὴν ἐκ 
ι Rom. i. 17 Φ Θ σ΄ ὃ ’ 3 Ἁ a [4 υ ΄ ζω b) \ A 
* CEOU οἰκαίοσυνὴν ETL Τῇ πίστει, TOV γνῶναι GUTOV, καὶ THY 10 


iii. 21, 23; 
ix. 30; 
x. 3, ἄς. 


a A > 4 ? “A LY ’ A 
δύναμιν τῆς ἀναστάσεως αὐτοῦ, Kab THY κοινωνίαν τῶν παθη- 


o Rom. vi. μάτων αὐτοῦ, συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως κατ- 11 


8, 4, 5; 
viii. 17; 
2 Cor. iv. 


11.13; 


1 Pet.iv.18. «1 Tim. vi. 12; Heb. xii. 28. 


30. παραβουλευσάμενος τῇ ψυχῇ. Having ne- 
glected to consult his own life. Many MSS. 
read wapaBoAevaduevos. 

Ibid. ὑστέρημα. That he might do that ser- 
vice to me, which you at this distance were not 
capable to perform. Pyle. See 1 Cor. xvi. 17. 

Cuap. III. 2. κύνας. He means the Jews, 
and perhaps calls them dogs, because they ap- 
plied this term to the Gentiles, (Matt. xv. 26.) 
and were always snarling and biting. 

Ibid. κατατομήν. ‘The Jews were always 
boasting of their circumcision, and S. Paul 
shews his opinion of it by calling it a mere 
cutting of the flesh. 

8. περιτομή. We Christians have the true 
circumciston of the heart. See Acts vii. 51. 
Many MSS. read πνεύματι Θεοῦ. 

5. wepitouh. Some read περιτομῇ : but the 
nominative is preferable ; and we have a simi- 
lar construction in Rom. xii. 9; Heb. xiii. 5. 
8. Paul means to say, that he was not circum- 
cised as a proselyte. 

Ibid. Beviauly, The tribe of Benjamin was 
perhaps thought to have some distinction, as 


αντήσω eis τὴν ἐξανάστασιν τῶν νεκρῶν" "οὐχ ὅτι ἤδη Eda- 12 
Bov, % ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ 
ᾧ καὶ κατέλήφθην ὑπὸ τοῦ Χριστοῦ ᾿Ιησοῦ. ἀδελφοὶ, ἀγὼ 13 


descended from Rachel and not from an hand- 
maid; and because it had not joined the ten 
revolted tribes. 

6. dcx. τὴν ἐν νόμῳ. Such righteousness as the 
Law can give to those who obey its precepts. 

8. ἐξημιώθην. I have not only looked upon 
them as loss, but 7 have actually deprived my- 
self of them. 

9. τὴν ἐκ Θεοῦ dix. See Rom. iii. 21. 

10. τοῦ γνῶναι. See Matt. ii 18. 

Ibid. κοινωνίαν. The share which we have in 
his sufferings. 

Ibid. συμμορφούμενος. Having died together 
with him, εἴπως, in the hope that I may attain. 

11. Many MSS. read τὴν ἐκ νεκρῶν. 

12, 18, 14. The whole of this passage is a 
metaphor from persons running in a race: 
the prize is, the resurrection from the dead. 

12. τετελείωμαι may be the same as τὸν 
δρόμον τετέλεκα in 2 Tim. iv. 7. 

Ibid. ἐφ᾽ ᾧ. For which, or, with reference to 
which. It was for the purpose of giving him 
this very prize that Christ took S. Paul into his 
service. 


Κεφ. 8, 1.} 


ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥ͂Σ. 


415 


ἐμαυτὸν οὐ λογίζομαι κατειληφέναι" Yév δὲ, τὰ μὲν ὀπίσω ἔπι- y Lu. ix. 62; 


14 λανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 


1 Cor. ix. 24; 
κατὰ σκοπὸν 9 Tin. iv. 7. 


διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ * 1 Cor.ii. 6; 


15 ᾿Ιησοῦ. 


z"Ocot οὖν τέλειοι, τοῦτο φρονῶμεν" καὶ εἴ τι ἑτέρως 


xiv. 20. 
a ii, 8: 


16 φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. "πλὴν eis ὃ aaa xii. 16; 


? Ul A > A A , N > A a 
17 ἐφθάσαμεν, TH αὐτῷ στοιχεῖν κανόνι, TO αὐτὸ φρονεῖν. 


ὈΣν 1 Gor. 110; 
sal. oi 165, 


μίμηταί μου γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περι- ἃ Pet. ili. 8. 


18 πατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς. “πολλοὶ γὰρ περιπα- | | Cor. 


. 16; 


τοῦσιν, ods πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, ai 1; 


19 τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, 
φ ς Q @ 3 @ 4 b fel 3 ’ 3 [ον e δ 
ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ 


20 ἐπύγεια φρονοῦντες. 


1 Thess. 1.6; 
dy TO τέλος ἀπώλεια, 2 Theas. 1.9, 
1 Pet. v. 3. 


e Rom. 


e @ A \ \ , 9 9 ὡς 3 17 
ἡμῶν yap TO πολίτευμα ἐν οὐρανοῖς χτὶ. 11: 


Gal. vi. 13. 


ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα Κύριον ᾿]ησοῦν a tex. iv. 7; 


Rom. viii. 5; 


21 Χριστὸν, fos μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, τε δέ 
εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, 41 Cor. i. 75 


a Epb. ii. 6; 


κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ 1 Theee.i.i0: 


τὰ πάντα. 


4 ΕΩΣΤΕ, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ 

2 στέφανός μου, οὕτω στήκετε ἐν Κυρίῳ, ἀγαπητοί. 
A Ἁ 4, A ν᾿ 2. " a“ 3 

παρακαλῶ, καὶ Συντύχην παρακαλῶ, τὸ αὐτὸ φρονεῖν ἐν Ku- 

8 ρίῳ' heal ἐρωτῶ καὶ σὲ, σύξυγε γνήσιε, συλλαμβάνου αὐταῖς, 


Tit. fi. 13. 
[1 Cor. xv. 
26, 27, 43, 
EboDSiav δὴ ἀν a 
1 Joh. iii. 8. 
sii. 16; 


2 Cor. i. 14: 
1 These. ii. 


αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι, μετὰ καὶ Κλήμεντος 19, 20. 


καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. 
Χαίρετε ἐν Κυρίῳ πάντοτε πάλιν ἐρῶ, χαίρετε. “to ἐπι- Ῥναὶ Ἰχῖχ.38; 

ΑἉ e aA 4 Val b) θ ’ e K 4 9 ’ 1M. 
g εἰκὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ Κύριος ἐγγύς. ᾿ Μηδ- 


On ob 


h Exod. 
xzxli. 32; 


Dan. xii. 1; 
Lu. x. 20; 
Aror. iii. 5; 


A al 9 > » \ a Aa N A , 4 
ἐν μεριμνατε, ἀλλ, εν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ xiii, 8; 


3 ’ XN > ᾽ e “ Ρ N \ “ ° 
εὐχαριστίας τᾶ αἰτήματα ΩΝ γνωριξέσθω πρὸς τὸν Θεὸν 


xx. 12; 
xxi. 27. 


: ™xal ἡ εἰρήνη τοῦ Θεοῦ, ἡ ῇ ὑπερέχουσα πάντα νοῦν, φρουρήσει L iii. 1; 


Tas καρδίας ὑ ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ @ "Ine οὔ. 
1 Psul. Iv. 22; Matt. vi. 25; 1 Tim. vi. 8, 17; 1 Pet. v. 7. 


15. τέλειοι. 43 many of us, therefore, as are 
perfectly instructed in the gospel, let us think that 
this is the prize which we are to aim at: and if 
you have any other notions upon the subject, God 
will provide means for you to be enlightened. 

16. ἐφθάσαμεν. But although we have not 
yet obtained the prize, yet with respect to the 
poin’ at which we are arrived, it becomes you fo 
walk in the same track. ‘The words κανόνι τὸ 
αὐτὸ φρονεῖν, are perhaps an interpolation. 

17. οὕτω. Those who walk in the manner that 
I have described, looking to the resurrection as 
their prize. 

18. ἐχθροὺς τοῦ σταυροῦ. He perhaps means 
literally, that they denied the fact of Christ 
having died upon the cross. The Gnostics 
did this. 

19. δόξα. The Gnostics boasted of their 
knowledge. S. Paul may have alluded to this, 
or it may mean, as Raphel says, Qui de tis 
rebus gloriantur, quarum eos pudere oportebat. 


1 Thess. v.16. 
h Heb. x.25. 
m Joh. xiv. 27; Rom. y. 1; Eph. ii. 14. 

20. πολίτευμα. The place of our citizenship. 
We are not citizens of this world, but only 
strangers and sojourners. Raphiel. 

Ibid. ἐξ οὗ, either οὐρανοῦ, or πολιτεύματος. 

21. σῶμα τῆς ταπεινώσεως ἡμῶν i.e. σῶμα 
ἡμῶν ταπεινόν. The words εἰς τὸ γενέσθαι αὐτὸ 
are perhaps an intcrpolation. 

Cuap. IV. 8. καί. All the best MSS. 
read val, 

Ibid. σύξυγε γνήσιε. The notion of 8. Paul 
addressing this to his wife is perfectly unten- 
able. He may have meant S. Luke, who was 
perhaps gone to Philippi. See ii. 20. 

Ibid. Κλήμεντος. This is generally sup- 
posed to have been Clement, who was after- 
wards bishop of Roe, but nothing i is known 
of his being at Philippi. 

δ. ὁ Κύριος ἐγγὺς may mcan, The Lord is 
near to you, and watches over you. 

6. Μηδὲν μεριμνᾶτε. Distress yourselves for 
nothing. See Matt. vi. 25. 


416 EIST. ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥ͂Σ. [Kep. 4. 


2 Rom. "To λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα 8 
Mis δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ 
καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε, ἃ καὶ ἐμάθετε καὶ παρ- 9 
ἐλάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί' ταῦτα πράσσετε, 
°Rom. “καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ᾽ ὑμῶν. 
gd Sem P’Exdpny δὲ ἐν Κυρίῳ μεγάλως, ὅτε ἤδη ποτὲ ἀνεθάλετε τὸ 10 
ee ὑπὲρ ἐμοῦ φρονεῖν' ἐφ᾽ ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ. "οὐχ 11 
8, 8. ὅτι καθ᾽ ὑστέρησιν λέγω' ἐγὼ γὰρ ἔμαθον, ἐν οἷς εἰμὶ, αὐτ- 
« 1Cor.iv.i1; ἄρχης εἶναι. ‘olda δὲ ταπεινοῦσθαι, οἷδα καὶ περισσεύειν. 12 
3 Cor. αἱ. 37. ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι καὶ χορτάξεσθαι καὶ πεινᾶν, 
καὶ περισσεύειν καὶ ὑστερεῖσθαι' πάντα ἰσχύω ἐν τῷ ἐνδυνα- 13 
“1.7. μοῦντί, με Χριστῷ. "πλὴν καλῶς ἐποιήσατε, συγκοινωνήσαντές 14 
: 3 οε, xi, μου τῇ θλίψει. "οἴδατε δὲ καὶ ὑ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ 15 
τοῦ evayyeriou, ὅτε ἐξῆλθον ἀπὸ Μ ακεδονίας, οὐδεμία μοι ἐκ- 
κλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς 
μόνοι" ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν 16 
= Rom. sv. μοί ἐπέμψατε. υοὐχ ὅτι ἐπιξητῶ τὸ δόμα, ἀλλ᾽ ἐπιζητῶ τὸν 17 
Η gm οὐχ. 13; καρπὸν τὸν πλεονάξοντα εἰς λόγον ὑμῶν' ᾿ἀπέχω δὲ πάντα, 18 
Heb. xiii. 16. καὶ περισσεύω' πεπλήρωμαι, δεξάμενος παρὰ ᾿Επαφροδίτου 
τὰ παρ᾽ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτὴν, εὐάρεστον τῷ 
7 2Cor.ix.8. Θεῷ. YO δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸν 19 
πλοῦτον αὐτοῦ ἐν δόξῃ, ἐν Χριστῷ ᾿Ιησοῦ. τῷ δὲ Θεῷ καὶ 3ι 
πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
᾿Ασπάσασθε πάντα ἅγιον ἐν Χριστῷ ᾿]ησοῦ. ἀσπάζονται 21 
ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. ἀσπάξονται ὑμᾶς πάντες οἱ ἅγιοι, 22 
μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. Η χάρις τοῦ Κυρίου 23 
ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ἀμήν. 


Πρὸς Φιλιππησίους ἐγράφη ἀπὸ Ρώμης δι᾿ ᾿Επαφροδίτου. 


10. ἀνεθάλετε. Your care concerning me has 17. Not that I want a repetition of such gifts 


revived, for myself ; but I want to see you do such acts as 
11. ὑστέρησιν. Lam not saying this, as if I will be put down to your own account. 

had felt the want. 18. ἀπέχω---πεπλήρωμαι. So Arrian, Td γὰρ 
12. ἐν παντὶ, sc. χρόνῳ: ἐν πᾶσι, sc. πράγ- ee ἀπέχειν δεῖ πάντα ἃ θέλει, πε- 

μασι. πληρωμένῳ τινὶ ἐοικέναι. Epict. iii. 24. 
15. ἐξῆλθον. When I left Macedonia, and 22. οἰκίας. Raphel shews from Polybius, 


went to Corinth. 2 Cor. xi. 9. that this would imply, not the household, but 
16. ὅτι καί. Ye know also that before this, the relations of the emperor. Krebsius prefers 
while I was in Thessalonica, ye sent &c. interpreting it domesticos, libertos et servos. 


EPISTLE TO THE COLOSSIANS. 


For the date of this Epistle, see the Introduction to the Epistle to the 
Ephesians. The only question is, whether 8. Paul himself had been at 
Colosse, and planted the church there. See the Introduction to the 
Epistle to Philemon. The principal churches in Phrygia at this time 
were Laodicea, Colossz, and Hierapolis. Laodicea was the metropolis of 
the country. Colosse was situated on the river Lycus, where it falls into 
the Meeander. 


Ee 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ 


Η ΠΡΟΣ 


ΚΟΛΑΣΣΑΕΙ͂Σ EMIZTOAH. 


ΠΑΥ͂ΛΟΣ ἀπόστολος “Incot Χριστοῦ διὰ θελήματος 1 


δ Rom. i. 
Gal. i. 3; 
Eph. i. 2; 
1 


7; Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, δτοῖς ἐν Κολασσαῖς ἁγίοις 2 
καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ χάρις ὑμῖν καὶ εἰρήνη ἀπὸ 


Ῥει 1. 5. Θερῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ, 


b Eph. 1.15; 
Phil. i. 3; 


2 Thess. i. 3. 


bEvyapicrodpev τῷ Θεῷ καὶ πατρὶ τοῦ Κυρίου ἡμῶν “Inood 8 
1 Thess. i. 2; Χριστοῦ, πάντοτε περὶ ὑμῶν προσενχόμενοι" 
; τὴν πίστιν i ὑμῶν ἐν Χριστῷ ᾿Ϊησοῦ, καὶ τὴν ἀγάπην τὴν εἰς 
πάντας τοὺς ἁγίους, “διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν δ 
τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ 


ςἀκούσαντες 4 


ὁ Mar. lv. 8; εὐαγγελίου, ἑτοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ 6 


Act. vi. 7. 


κόσμῳ, καὶ ἔστι καρποφορούμενον, καθὼς καὶ ἐν ὑμῖν, ad’ ἧς 


ἡμέρας ἠκούσατε καὶ ἔπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ; 


Ἢν. 12; 
Philem. 23. 


[καθὼς καὶ ἐμάθετε ἀπὸ ᾿Επαφρᾶ τοῦ ἀγαπητοῦ συνδούλου 7 
ἡμῶν, ὅς ἐστι πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ, ὃ καὶ 8 


g Rom. ail 4; δηλώσας ἡ ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι. ξ Διὰ τοῦτο καὶ 9 


Eph. i. 15; 
ΤΡ ar. 


ἡμεῖς ad ἧς ἡμέρας ἠκούσαμεν, οὐ πανόμεθα ὑπὲρ ὑμῶν mpoc- 


ευχόμενοι, καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ 


a Gen.xvii.1; 


’ὔ > A“ > [4 [4 \ , A 
θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 


Eph. iv. 1; "περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου εἰς πᾶσαν ἀρέσκειαν" 10 


Phil. i. 27 
1 Thess.ii. 12. 
Cuap. 1. 1. Τιμόθεος. See Philemon 1. 
Ibid. KoAagcais. Some MSS. read Ko- 
λοσσαῖς. 
4, ἀκούσαντες. Some have argued from this, 


that S. Paul had never been at Colosse: but 
he may mean, that during his imprisonment at 
Rome he’ had heard of the rece of their 
faith. Most MSS. read ἀγαπὴν ἣν ἔχετε. 

. 5. διὰ τὴν ἐλπίδα. Which faith and charity 
ye have exercised in consequence of the hope &c. 

6. This seems to shew, that the gospel had 
now been preached in several parts of the 
world. See ver. 23; Rom. x. 18. Most MSS. 
read ἐν παντὶ τῷ κάναν ἔστι καρπ. καὶ αὐξανό- 
μενον. 


7. καθὼς καὶ ἐμάθετες This alludes to the 


ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι εἰς 


success of the gospel in other countries, which 
the Colossians had heard of from Epaphras. 
He had now left Colossz, and was with 8. Paul 
at Rome, iv. 12. Philemon 23. 

8. ἀγαπὴν ἐν πνεύματι is Christian charity, 
such as is inspired by the Spirit. 

9. ἀφ᾽ ἧς ἡμέρας ἠκούσαμεν. From the time 
that Epaphras came and gave us this account. 

Ibid. πληρωθῆτε τὴν ἐπίγνωσιν. Ye may 
have a full and perfect knowledge. ᾿Ἐπίγνωσις, 
which occurs so frequently in this Epistle, may 
be used in allusion to the boasted knowledge of 
the Gnostics. 

10. Most MSS. omit ὑμᾶς and read τῇ ἐπι- 
γιώσει. 


Κεφ. 1.] 


ΠΡΟΣ ΚΟΛΑΣΣΔΑΕΙΣ. 


419 


11 τὴν ἐπέγνωσιν τοῦ Qeov ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ 
τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακρο- 
12 θυμίαν μετὰ χαρᾶς" 'εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ' Act. πανὶ, 
18 ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτὶ, "ὃς, reir; 
ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους, καὶ μετέστησεν Eph. vi. 15; 


1 Thess ii.13; 


14 εἰς τὴν βασιλείαν τοῦ viod τῆς ἀγάπης αὐτοῦ, 'év ᾧ ἔχομεν Heb. ii. 14; 


1 Pet. fi. 9. 


τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν TOV, act xx; 


1 5 e a... m [ὦ ᾽ 9 Vv nn 8 A ” Σ [4 ’ 
apapt ἐῶν OS ἐστίν ELK@Y TOU €ou TOU aopatou, TT POT OTOKOS 
16 πάσης κτίσεως" "ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, 


Eph. i. 7; 
Heb. ix. 143 
Ta ἐν τοῖς | Pet. i. 19. 
m Joh. xiv.9; 


οὐρανοῖς καὶ τὰ ὀπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε 3 Cor. iv. 4; 


Phil. ii. 6; 


θρόνοι, εἴτε κυριότητες, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι" τὰ πάντα πον 1 3: 
9 ry , 4 
17 δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται' καὶ αὐτὸς ἐστὶ πρὸ “τάντων, Apo. ili. 14. 


5 Joh. |, 3; 


18 xal τὰ πάντα ἐν αὐτῷ συνέστηκε. Kal αὐτός ἐστιν ἡ κεφαλὴ 1 Cor. viii. 6; 


Eph, i. 31; 


τοῦ σώματος, τῆς ἐκκλησίας" ὅς ἐστιν ἀρχὴ, πρωτότοκος ἐκ ig. 


19 τῶν νεκρῶν, ἵνα γένητας ἐν πᾶσιν αὐτὸς πρωτεύων' Ῥὅτι 


Heb. i. 23 
ἐν 1 Pet. iii. 23. 


20 αὐτῷ εὐδόκησε πᾶν TO πλήρωμα κατοικῆσαι, Ixal δι’ αὐτοῦ o Act. 


a xxvi. 38; 


ἀποκαταλλάξαι τὰ πάντα eis αὑτὸν, εἰρηνοποιήσας διὰ τοῦ tor, χν. 


oa fe) A 3 “ 3 3 A iY \ 2 a 
αἵματος τοῦ σταυροῦ αὐτοῦ, δι᾽ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς 


ας, 30, 28; 
Ὑ)5» Ron. 1. 22; 


21 εἴτε τὰ ἐν τοῖς οὐρανοῖς. τκαὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριω- iv. ΠΣ 
a a a a_ V. a0§ 

μένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, Apoc. i. δ. 
22 νυνὶ δὲ ἀποκατήλλαξεν "ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ» 1.9: 


Joh. i. 16; 


τοῦ θανάτου, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ avey- iii. 84, 35. 


q Act. x. 36; 


28 κλήτους κατενώπιον αὐτοῦ “εἴγε ἐπιμένετε τῇ πίστει τε- Rom v.1,105 
¢ @e n A 4 9 QA A .Υ̓͂. 19 
θεμελιωμένοι καὶ ἑδραῖοι, καὶ μὴ μετακινούμενοι ἀπὸ τῆς EO8.¥ NOs 


ph. i. 10; 


ἐλπίδος τοῦ evayyediou οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν ii. 14, 16. 


r Eph. fi. 1, 


πάσῃ τῇ κτίσει TH ὑπὸ τὸν οὐρανὸν, οὗ ἐγενόμην ἐγὼ Παῦλος ¢ 13. 
24 διάκονος. "Νῦν χαίρω ἐν τοῖς παθήμασί μου ὑπὲρ ὑμῶν, καὶ apes tet 
185 


v. 26, 27; 2 Tim. i. 9; Tit. ii. 14. 


t Joh. xv. 6. 


« Rom. xii. 5; 1 Cor. xii. 37; 2 Cor. i. 5, δὲ 


iv. 10, 11; vii. 4; Epb. i. 23; iti. 1, 18; iv. 12; v. 235 Phil. if. 17; iii. 10; 8 Tim. i.8; i. 10. 


11. Chrysostom connects μετὰ χαρᾶς with 
εὐχαριστοῦντες. 

18. τοῦ υἱοῦ τῆς ἀγάπης, i. 6. τοῦ υἱοῦ ἀγατη- 
τοῦ. See Eph. i. 6. 

14. The best MSS. omit διὰ τοῦ αἵματος 
αὐτοῦ. 

15. εἰκὼν τοῦ Θεοῦ dupdrov. God himself 
cannot be seen by the eye: but we see his Jike- 
ness in his Son. 

Ibid. πρωτότοκος πάσης κτίσεω:. Begotien 
before any thing was created. The expression 
excludes Christ from the number of created 
beings: and this priority is proved in ver. 16. 
by his having created all things. The Gnostics 
made Christ a latter emanation from God. 

16. Many MSS. omit τὰ after πάντα. 

Ibid. δι᾽ αὐτοῦ καὶ εἰς αὑτόν. See Rom. xi. 
36, where the same is said of God the Father. 

17. συνέστηκε. So Aristotle, ds ἐκ τοῦ Θεοῦ 
τὰ πάντα, καὶ διὰ Θεοῦ ἡμῖν συνέστηκεν. De 
Mundo, vi. ᾿ 471. 

18. See Rom. xiv. 9. Πρωτότοκος is used 


with reference to the spiritual birth of rege- 
nerated Christians. Christ was the first who 
rose from the dead, and all persons rise figur- 
atively with him at baptism, and become mem- 
bers of the Church of which he is the Head. 

19. εὐδόκησε. Either εὐδόκησεν ὁ πατὴρ, or 
εὐδόκησε τῷ πατρίί Raphel, who prefers the 
former. 

Ibid. πᾶν τὸ πλήρωμα. The fulness of power 
and authority. See Eph. i. 2% 

20. τὰ ἐπὶ τῆς γῆς, x. 7.4. Angels and men 
may be said to have been reconciled by the 
death of Christ. Good angels now minister for 
them who shall be heirs of salvation, Heb. i. 14, 
and this they did not do before. 

21. ἐχθρούς. At enmity with God. See Eph. 
ii. 15. 

22. σώματι τῆς σαρκὸὺς, i.e. σώματος σαρκικοῦ, 
This seems to imply, that Christ had another 
nature beside the bia : 

23. Most MSS. read πάσῃ κτίσει. : 

24. Most MSS. omit μον after παθήμασιν. 


Ee2 


420 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1, 2. 


ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν 
τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία: 
« Eph. iil. Σ. χ ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ τὴν 25 


y Matt. 
xiii. 11; : : 
Rom. xvi 25; μυστήριον TO 
Eph. i. 9; p 
Hii. 9; 


Tit. i 2,38; 


δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ, Yro°2% 
ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν 
γενεῶν, νυνὶ δὲ ἐφανερωθὴ τοῖς ἁγίοις αὐτοῦ "οἷς ἠθέλησεν 27 
ὁ Θεὸς γνωρίσαι, τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου 


1 Pet.i. 20. τρύτου ἐν τοῖς ἔθνεσιν, ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς 


8 Romix.23 
Eph. i. 7; 
iii. 8 


᾿ δόξης" ὃν ἡμεῖς καταγγέλλομεν, νουθετοῦντες πάντα ἄνθρωπον, 28 


ν aCor χι 4; καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, "ἵνα παρα- 

Eph. ν. 27. στήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ ᾿Ιησοῦ' εἰς ὃ 29 
καὶ κοπιῶ ἀγωνιζόμενος, κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνερ- 

b Phil. i. 80. γουμένην ἐν ἐμοὶ ἐν δυνάμει. Θέλω γὰρ ὑμᾶς εἰδέναι, ἡλί- 2 
κον ἀγῶνα ἔχω περὶ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ 

¢Job.mni.s. ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκὶ, “ἵνα παρακληθῶσιν 2% 
αἱ καρδίαι αὐτῶν, συμβιβασθέντων ἐν ἀγάπῃ, καὶ εἰς πάντα 
πλοῦτον τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ 

41Cor.i.24. μυστηρίου τοῦ Θεοῦ καὶ πατρὸς καὶ τοῦ Χριστοῦ, ἐν ᾧ εἰσὶ 8 
πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. 


« ver. 18. 
Eph. v. 6. 


“Τοῦτο δὲ λέγω, ἵνα μή τις ὑμᾶς παραλογίξζηταε ἐν πιθανο- 4 


ἐτοώ ὁ. λογίᾳ' fel yap Kat τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν δ 
ὑμῖν εἰμὶ, χαιρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερ- 
s1Thes. έἔωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. Sas οὖν παρελάβετε 6 


iv. 1; 
Jude 8. 
h Eph. ii. 
21, 22; 
fii. 17. 

1 ver. 20; ἈΟΡΙσῚ ig. 
Matt. xv. 2; 
Gal.iv 3,9; 


ἃ \ > “~ \ [4 3 “ A“ bh 3 
τὸν Χριστὸν ᾿Ιησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, €éppi- 7 
ζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ, καὶ βεβαιούμενοι ἐν 
a ‘4 Ἁ 2 ’ a 9 A > > 
τῇ πίστει, καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐ- 


Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλο- 8 


Heb. xiii. 9. σοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, 


24. ἀνταναπληρῶ. I fill up ἐπ my turn, i. 6. 
my own share. Θλίψεις τοῦ Χριστοῦ are affic- 
tions on account of Christ, as θλίψει καὶ ὑπομονῇ 
Ἰησοῦ Χριστοῦ, Rev. i. 9: παθήματα τοῦ Χρισ- 
τοῦ, 2 Cor. i. δ: ὀνειδισμὸς Χριστοῦ, Heb. xi. 
26. Iam now suffering my share of those affiic- 
tions which still remain for the followers of 
Christ. 

25. els ὑμᾶς. This would rather shew, that 
S. Paul had preached at Colosse. 

27. ὅς. Many MSS. read 8. 

28. πάντα ἄνθρωπον is perhaps repeated three 
times to shew the universality of the gospel. 

29. κοπιῶ ἀγωνιζόμενος. I am earnestly la- 
bouring. S. Paul had the care of the churches 
upon him while he was at Rome, and laboured 
hard to check the false doctrines, particularly 
ri of the Gnostics, which were then spread- 

Ke 
_ Cuap. IT. 1. ἀγῶνα refers to ἀγωνιζόμενος 
in i. 29. Περὶ ὑμῶν, which concerns you. The 
efforts of S. Paul at Rome were beneficial to 


his converts every where: particularly when he 
asserted the equal admission of Jews and Gen- 
tiles. 

Ibid. ὅσοι οὐκ ἑωράκασιν. The Colossians 
and Laodiceans are not necessarily included in 
this clause. He mentions Laodicea, because 
the Epistle was to be read there, iv. 16. 

2. The reading is probably συμβιβασθέντες, 
which was altered to avoid the solecism. See 
i. 10; iii, 16; 2 Cor. i. 7; Phil. i 30. 

Ibid. Θεοῦ is said by Wolfius to refer to τοῦ 
Χριστοῦ as well as πατρός. Clement of Alex- 
andria quotes it μυστηρίου τοῦ Θεοῦ ἐν Χριστῷ. 

8. ἐν ᾧ, i. 6. μυστηρίῳ, or Χριστῷ. 

4. Τοῦτο δὲ λέγω. J mean to say. See 
1 Cor. i. 12. 

8. συλαγωγῶν applies to robbers. Φιλοσοφίας 
probably means the Gnostic philosophy, whieh 
at first was preached mostly by Jews, or by 
men who mixed up much of Judaism with the 
Platonic philosophy. 


Keg. 2.] 


ΠΡΟΣ KOAASZAEILS. 


421 


9 κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν" ἔτι ἐν τι 19: 


αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 


Joh. i. 14. 


10 'xai ἐστε ἐν αὐτῷ πεπληρωμένον ὅς ἐστιν ἡ κεφαλὴ πάσης | Joh. 1. 163 


Eph. i. 31. 


11 ἀρχῆς καὶ ἐξουσίας" αι ἐν @ καὶ περιετμήθητε περιτομῇ ἀχει- = Deat.x.16; 
ροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς Πὰν τυ 


13 σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, υ συνταφέντες αὐτῷ re 


ii. 39; 


ἐν τῷ βαπτίσματι: ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως Eph. ἵν. ν. 38, 
τῆς ἐνεργείας τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν' . + Hon. i 


18 ϑκαὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασι καὶ τῇ ἀκρο- 


Eph! L105 


βυστί i τῆς σαρκὸς ὑμῶν συνεζωοποίησε σὺν αὐτῷ, χάρισε iii. 7. 
14 άμενος ἡμῖν πάντα τὰ παραπτώματα" Ῥέξαλείψας τὸ καθ᾿ Ὁ ΚΡ bs 
ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἣν ὑπεναντίον ἡμῖν, καὶ : on ii. 5, 


αὐτὸ ἦρκεν ἐκ τοῦ μέσου, 


προσηλώσας αὐτὸ τῷ σταυρῷ" : Pal 


15 ϑἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδευγμάτισεν ἐν genie ig, 


παρρησίᾷ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 
156 "Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἣ ἐν πόσει, ἢ ἐν μέρει vi. 12; 


Matt. xii. 20; 
Eph. iv. 6; 


Heb. ii. 14. 


17 ἑορτῆς ἢ ἢ νουμηνίας ἣ σαββάτων" *& ἐστι σκιὰ τῶν μελλόντων, ᾿ Rom xiv, 
18 τὸ δὲ σῶμα τοῦ Χριστοῦ. "μηδεὶς ὑμᾶς καταβραβευέτω, θέλων 3: 8“.: 


« Heb. viii. 5; x. 1. 


8. στοιχεῖα. See Gal. iv. 8. 

9. πλήρω This confirms what was said 
at Eph. i. 23. The fathers understood this to 
mean literally, that the fulness of the godhead 
dwells in Christ. Σωματικῶς is substantially, 
really: see ver. 17. 

10. πεπληρωμένοι. Fully supplied with every 
thing. Fell, Pyle. 

11. ἀπεκδύσει. Each person figuratively at 
baptism puts off the body which was condemned 
to death for sin, and rises again with a new 
body. Τῶν ἁμαρτιῶν is probably an interpo- 
lation. 

Ibid. περιτομῇ τοῦ Χριστοῦ. 
cumcision, i. 6. baptism. 

12. πίστεως τῆς ἐνεργείας. Faith in the power. 

13. τῇ dxpoBvor When ye were without 
that circumcision, which admitted to the Jewish 
privileges, God gave you the spiritual circum- 
cision, which admits you to much higher privi- 
leges. 

OS bid. σὺν αὑτῷ can only refer to Christ ; and 
therefore cuve{worolnoe must refer to the Fa- 
ther: and yet ἀπεκδυσάμενος and ἐδειγμάτισεν 
seem to refer to Christ. 

14. ἐξαλείψας. In allusion to a creditor 
blotting or rubbing out a bond for a debt. 

Ibid. τὸ χειρόγραφον is the law written by the 
Anger of God: this was ἐν δόγμασι, (Eph. ii. 15.) 
it contained various ordinances, which were καθ᾽ 
ἡμῶν, i. e. they excluded the Gentiles from the 
covenant. S. Paul uses the word ἡμῶν, as 
identifying himself with the Gentiles. See 
1 Thess. iv. 15. 

Ibid. ἐκ τοῦ μέσου. Alludin 
ration and distinction between 
tiles, 


Christian cir 


to the sepa- 
ews and Gen- 


Gal. iv. 10.. 


t Matt. xxiv. 4; Eph. v. 6; 2 Thess. ii. 8; 1 Joh. iy. 1. 


Ibid. προσηλώσας is said to allude to the 
custom of a nail being driven through the 
board containing an edict which was abrogated. 
Grotius. 

15. ἀπεκδυσάμενος is taken by the early com- 
mentators to mean, having divested himself of 
his body; and they refer it to his van pei 
death while he was in the grave. 
writers make it govern τὰς ἀρχὰς καὶ τὰς fi 
σίας, and the metaphor may be taken from a 
conqueror stripping the vanquished of their 
clothes. ‘apt and ἐξουσίας are evil angels. 
See Eph. vi. 12. 

Ibid. ἐδειγμάτισεν. The metaphor is carried 
on of the conqueror exhibiting his captives in 
his triumphal procession. For θριαμβεύσας see 
2 Cor. ii. 14, 

Ibid. ἐν αὑτῷ, on the cross, as on ἃ triumphal 
car. See Eph. ii. 16, and for the vanquishing 
of evil spirits, see John xii. 31; xvi, 11. 

16. κρινέτω. Let no man judge you: let no 
man pretend to say that your religion consists 
in &c. 

Ibid. ἐν μέρει ἑορτῆς. In the matter of a feast. 
Krebsius, Palairet. See 1 Pet. iv. 16. 

18. xaraBpaBevére. βραβεύειν is to decide in 
the public games, and καταβραβεύειν is to decide 
wrongly, and hence, to pass sentence upon any 

sar (ents ver. 16.) unjustly, Demosth. Js 
Midiam, p. 544, 545. διὰ ταύτην τὴν αἰτίαν 
ἐπιστάμεθα Στ drove ct Μειδίου καταβραβευ- 
θέντα, καὶ παρὰ πάντα τὰ δίκαια ἀτιμαθέντα. 

Ibid. θέλων, delectans, Heinsius, Elsner. 
1 Sam. xviii. 22. ἰδοὺ, θέλει ἐν σοὶ ὁ βασιλεύς. 
Psalm cxvi. 2. οὐκ ἐν τῇ δυναστείᾳ τοῦ ἵππου 
θελήσει. 


422 ἘΠΙΣΤΟΛΗ 


[Κεφ. 2, 3 


4 U “a 3 4 a ᾿ φ; 
ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν 
A ᾽ “ N fol σι 
ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 


= Eph. iv “Kal ov κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν TO σῶμα διὰ τῶν 19 
9 A ’ bd 0 Ἁ 
poe δὲ ἀφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον 


πῆρ ΤΕ 3,5; αὔξει τὴν αὔξησιν τοῦ Θεοῦ. "Εἰ οὖν ἀπεθάνετε σὺν τῷ 20 


Gal. ii. 19; Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν 
κεν; κόσμῳ δογματίζεσθε; “Μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θύγῃς"᾽ 21 


Tit. £<. 14. 
Σ ver. 18; 
1 Tim. iv. 8; καὶ 
v, 33. 

e ii.13; 
Psal. ex 1 
Rom. vi 


ii. 6 
5 Bom. τὰ 

ᾶο.; 
οὐ τὸς oa ἐπὶ τῆς γῆς. 


1d ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα 32 
διδασκαλίας τῶν ἀνθρώπων" :ἅτινά ἐστι λόγον μὲν ὄχοντα 32 
σοφίας ἐν ἐθελοθρησκείᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδίᾳ σώ- 

ματος, οὐκ ἐν τιμῇ TIM πρὸς πλησμονὴν τῆς σαρκός. 
Eph. ἢ "30; οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ξητεῖτε, οὗ ὁ Χριστός 

ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος" τὰ ἄνω φρονεῖτε, μὴ τὰ ἃ 
νἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν 8 


δ 3 


Gal. ii. 30. τῷ “Χριστῷ ἐν τῷ Θεῷ: “ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ 4 


ε 1Cor.xv.48; 


Phil. lil. 21; ᾿ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. 


1 Joh. iti. 3. 


4 Rom.vi.18; 4 
vii. 5, 38; 
viii. 185 


1 Theesa. iv. 5. 


ἀ Ν εκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, δ 
ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις 
, ἐστὶν εἰδωλολατρεία, eo: ἃ ἔ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς ς 
᾿ υἱοὺς τῆς ἀπειθείας" (ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, 7 


«1Οοτν 10; ὅτε ἐζῆτε ἐν αὐτοῖς" δε νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, 8 


Eph. v. 6; 
res axii.l5. ὀργὴν ’ 


€ Rom. vi aTos ὑμῶν. 
19, 20; ah μῶ 


Tit. fii. a 
8 Rom 


Eph. iv 2! περιτομὴ καὶ ἀκροβυστία, Β apBapos, 


1 Pet. ii. 1; 
Jac. i, 21. 
h Eph. iv. 22, 25, 29; v. 4. 

wil. 18; Gal. iii. 28; v. 6; vi. 15. 


18. ἀγγέλων. Some of the Gnostics wor- 
shipped angels. See Titus iii. 9. 

bid. ἐμβατεύειν is to walk up and down in, 
and hence to pry into. Aristides speaks of 
Philip ἐμβατεύων εἰς τὰ τῶν ‘EXAfvwy πράγ- 
ματα. De δος. p. 240. 

Ibid. νοὸς τῆς σαρκὸς αὐτοῦ, i. 6. νοὺς αὐτοῦ 
σαρκικοῦ. 

20. δογματίξζεσθες He had said in ver. 14. 
that the Jewish law, with its exclusive ordi- 
nances, (ἐν δόγμασιν,) was now done away; and 
the Gnostics were now imposing many of these 
ordinances upon the Christians, such as μὴ ἅψῃ, 
ay γεύσῃ K. τ. λ. 

. Some refer it to marriage, as in 
1 Cu vin. 1. 


22. ἃ ἐστι πάντα. All which things are in- 
tended to be destroyed when used, according to 
the different rules and regulations of men: i. 6. 
men may make what regulations they please 
concerning these things, which are all perish- 


θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν, ἐκ τοῦ στό- 
Μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι 9 
τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ' καὶ ἐνδυ- 10 
* σάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπέγνωσιν κατ᾽ εἰκόνα 
τοῦ κτίσαντος αὐτόν: ἕῦὅπον οὐκ ἔνι “Ελλην καὶ ᾿]ουδαῖος, 11 


Σκύθης, δοῦλος, ἐλεύθε- 


pos, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός. Evdvcacbe οὗν, 12 


i Gen. i. 26; Kph. ii. 10; iv. 34, 
1 Eph. iv. 32; Gal. v. 33, 


k Rom. x. 13; 1 Cor. vii. 21, 33; 


able, and your eternal happiness cannot depend 
upon them. 

23. ἐθελοθρησκείᾳφ. Affected worship. 

Ibid. ἀφειδίᾳφ. One division of the Gnostics 
practised great abstinence. 

Ibid. οὐκ ἐν τινῇ τινι, i.e. ἐν οὗ τιμᾶν τὰ πρὸς 
πλησμονήν, in pretending to have no regard for 
things which All the body. 

Cuap. III. 8. Christ has returned to his 
divine nature, having risen from the dead, and 
he has in him the power of giving eternal life 
to all men. All men will rise again, because 
Christ rose again. See 2 Cor. iv. 10. 

7. ἐν ols. Among which children of disobe- 
dience. Ἐν αὑτοῖς, In those wicked habits. Moat 
MSS. read τούτοις. 

10. εἰς ἐπίγνωσιν. Se as to have a perfect 
knowledge of God. 

11. Σκύθης. The Scythians are mentioned as 
being savages: βάρβαρος had a milder signifi- 


cation. 


Κεφ. 8, 4.} 


ΠΡΟΣ ΚΟΛΑΣΣΑΕΙ͂Σ. 


428 


ὡς ἐκλεκτοὶ τοῦ Θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλώγχνα οἶκ- = Matt 
τιρμῶν, χρηστότητα, ταπεινοφροσύνην, πρᾳότητα, μακροθυμίαν, Mar. xi. 255. 


18 " ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις 
τινα ὄχῃ μομφήν' καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ὑμῖν, 


, Eph. iv. 33, 
WPS wus; 


οὕτω Job. xv. 123 
Eph. iv. δ 


14 καὶ ὑμεῖς" ἡ ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ἥτις ἐστὶ σύν- νι; 
A , > 3 re) A , 1 Thees. iv.9s 
15 δεσμος τῆς τελειότητος" "καὶ ἡ εἰρήνη τοῦ Θεοῦ βραβευάτω ἐν 1 γον. iii. 38; 


ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι" 
16 εὐχάριστοι γίνεσθε. PO λόγος τοῦ 


iv, 2}. . 
᾿ ; καὶ ὁ Eph. iv. 43 
Χριστοῦ ἐνοικείτω ἐν ὑμῖν Phil. iv. 7. 


. πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυ- °,' Or: 


xiv. 363 


τοὺς, ψαλμοῖς καὶ ὕμνοις καὶ ᾧδαῖς πνευματικαῖς ἐν χάριτι Eph. ταν 
17 ἄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ' “καὶ πᾶν ὅ τι ἂν ποιῆτε fon, «30. 
ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου ᾿Ιησοῦ, εὐχαρε- εἴθε ν 1) 


στοῦντες τῷ Θεῷ καὶ πατρὶ δι᾽ αὐτοῦ. 


Hebd. xiii. 15. 
“ Gen. bd, 165 


18. "Ai γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσιν, ὡς ἀνῆκεν, steal 
19 ἐν Κυρίῳ. ‘Oi ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραί- 1 Pet. iii. 1. 


Ἁ > / 
80 νεσθε πρὸς αὐτάς. 


t , φ 4 a δι 
Τὰ τέκνα, ὑπακούετε τοῖς γοναῦσι κατ. 
81: πάντα' τοῦτο γάρ ἐστιν εὐάρεστον τῷ Κυρίῳ. 


22 μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. 


© Eph. v. 25; 
1 Pet. iti. 7., 

e , t Eph. vi. ¢. 
"Οἱ πατέρες, won. vi 4. 


*Oi δοῦλοι, κ Eph. vi. 5; 


a 1 Tim. τί. 1; 
ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλ- ; 


Tit i 9; - 


μοδουλείαις ὡς ἀνθρωπάρεσκοι, ἀλλ᾽ ἐν ἁπλότητι καρδίας, φο- 1 Pet. ii. 18, 


y Act. =. 84; 


98 βούμενοι τὸν Θεόν. καὶ wav 6 τι ἐὰν ποιῆτε, ἐκ ψυχῆς épya- Rom. 115 
84 eae, ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις" εἰδότες ὅτι ἀπὸ Κυρίου 8: ἘΠῚ} 11: 


ε Eph. vi. 9. 


ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας, τῷ γὰρ Κυρίῳ « το. πεῖ. 1: 


95 Χριστῷ δουλεύετε. 
4 οὐκ ἔστι προσωποληψία. 


γὸ δὲ ἀδιωοῶν κομιεῖται ὃ ἠδίκησε, καὶ Erna 18; 
"Οἱ κύριοι, τὸ δίκαιον καὶ τὴν 1 Theee.v.17. 


b i. 26; 


ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ὄχετε ii. 3; 


Κύριον ἐν οὐρανοῖς. 


Matt.xiii.11 9 
1 Cor. iv. 1; 


2 "Τῇ προσευχῇ προσκαρτερεῖτε, ypnyopouvres ἐν αὐτῇ ἐν τι 9: 


2 Cor. ii. 12; 


8 εὐχαριστίᾳ: "προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα 6 Θεὸς Epa. τὶ, 195 


Thees. iii.{. 


ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι TO μυστήριον TOD « Epr. v, 
4 Χριστοῦ, δι᾽ ὃ καὶ δέδεμαι, ἵνα φανερώσω αὐτὸ, ws δεῖ με λαλῆ- 14.16; 


ὃ σαι. ° Ev σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγο- 13. 


1 Theps. iv. 


a e , n , 7 2 , ἀ ἰδ. 6; 
6 ραξζόμενοι. ἃ ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, Mar. ix. 50. 


13. Χριστός. In Eph. iv. 82. it is Θεὸς ἐχα- 
ploaro. If Christ were a mere man, he could 
not be said to have forgiven the Colossians. 
Most MSS. read κύριος. 

14. σύνδεσμος. Charity keeps all Christians 
together, and makes them a perfect whole. 

15. βραβευέτω. Let the peace which God 
inculcates be the umpire in all your differences. 
Many MSS. read Χριστοῦ for Θεοῦ. 

16. ὁ λόγος τοῦ Χριστοῦ. The Gospel. 

Ibid. Most MSS. read ταῖς καρδίαις ὑμῶν τῷ 


Θεφ. 
18. Most MSS. omit ἰδίοις. 


20. Most MSS. read εὐάρεστόν ἐστιν ἐν 
Κυρίφ. 


21. μὴ ἐρεθίζετε. Do not carry their punish- 
ment too far. Raphel. Many MSS, read παρορ- 
γίζετε. 

Ibid. ἀθυμεῖν is to break the spirit of a person. 

22. Θεόν. Many MSS. read κύριον. 

23. καὶ πᾶν 871. Many MSS. read 8. 

24. τὴν ἀνταπόδοσιν τῆς κληρονομίας. The 
inheritance in return for your conduct. 

24,25. Most MSS. read τῷ Kuply Χριστῷ 
δουλεύετε' ὃ γὰρ ἀδικῶν κομίσεται. 

Cnap. IV. δ. τοὺς tw. The heathen, 1 
Thess. iv. 12. 

6. ἐν χάριτι. The same as ἵνα δῷ χάριν in 
Eph. iv. 29. 


Ibid. ἄλατι ἡρτυμένος. As salt is used to 


424 ΕἘΠΙΣΤ. ΠΡῸΣ KOAASZAETS. [Κεφ. 4. 
εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. Τὰ κατ᾽ ἐμὲ 1 


ὁ Αοὶ. χκ. 4; πάντα γνωρίσει ὑμῖν *Tuyixos ὁ ἀγαπητὸς ἀδελφὸς καὶ 


Eph. vi. 21; 
2 Tim. iv. 13. 


4 Philem. 10. 


6 Act. xv.87; 
zix. 39; 
xxvii. 2; 

4 Tim. iv.11; 
Philem. 24. 


bL?7; 
Rom. xv. 30; 
Philem. 33. 


13 Tim. iv. 
10, 11. 
Philem. 24. 


k Rom.xvi.5 ; 


1 Cor. xvi.19. 
1 1 Theas. v. 
37. 


m Philem. 8. 


17; 
Heb. xiii. 8. 


πιστὸς διάκονος καὶ σύνδουλος ἐν Κυρίῳ, ὃν ἔπεμψα πρὸς 8° 
ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῷ τὰ περὶ ὑμῶν καὶ παρακαλέσῃ 
τὰς καρδίας ὑμῶν, ‘ov ᾿Ονησίμῳ τῷ πιστῷ καὶ ἀγάπητῷ 9 
ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν' πάντα ὑμῖν γνωριοῦσε τὰ ὧδε. 
κ᾽ Ασπάζεται ὑμᾶς ᾿Αρίσταρχος ὁ συναιχμάλωτός μου, καὶ 10 
Μάρκος ὁ ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολάς" ἐὰν 

πρὸς ὑμᾶς, δέξασθε αὐτόν" καὶ ᾿Ιησοῦς ὁ λεγόμενος 11 
᾿Ιοῦστος, οἱ ὄντες ἐκ περιτομῆς οὗτοι μόνοι συνεργοὶ εἰς 
τὴν βασιλείαν τοῦ Θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. 
Βάσπάζεται ὑμᾶς ᾿Επαφρᾶς ὁ ἐξ ὑμῶν, δοῦλης Χριστοῦ, 12 
πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα 
στῆτε τέλειοι καὶ πεπληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ. 
μαρτυρῶ γὰρ αὐτῷ ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν καὶ 18 
τῶν ἐν Λαοδικείᾳ καὶ τῶν ἐν ᾿Ιεραπόλει. 'ἀσπάξεται ὑμᾶς 14 
Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς, καὶ Δημᾶς. Σἀσπάσασθε τοὺς 15 
ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν καὶ τὴν κατ᾽ οἶκον αὐτοῦ 
ἐκκλησίαν" ἱκαὶ ὅταν ἀνωγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολὴ, ποι- 16 
noate ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν 
ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε" τ καὶ εἴπατε ᾿Αρχίππῳ, 17 
“Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν 
πληροῖς." ""ὋὉ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημο- 18 
νεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν. ἀμήν. 


Πρὸς Κολασσαεῖς ἐγράφη ἀπὸ “Ῥώμης διὰ Τυχικοῦ καὶ 
᾿Ονησίμου. 


give δ flavour to meat, so do you season your 
words with prudence, so as to make them 
palatable to your hearers. 
8. Most MSS. read ἵνα γνῶτε τὰ περὶ ἡμῶν. 

: 10. συναιχμάλωτος. See note at Philemon 
3. 

12. πεπληρωμένοι. Many MSS. read πεπλη- 
popopnudvor. 


18. ζῆλον πολύν. Many MSS. read πολὺν 
ov. 


14. Λουκᾶς. Some have thought that this 


was not the evangelist. It appears from ver. 
11. that be was not of the circumcision. 

16. Laodicea was about seven hours distant 
from Colosse. It is probable, that Tychicus 
landed at Ephesus, and passing through Lao- 
dicea on his way to Colosse, left there another 
copy of the Epistle to the Ephesians: and that 
the Colossians were ord to send for this 
copy, because Laodicea was so much nearer 
than Ephesus. 


FIRST EPISTLE TO THE THESSALONIANS. 


This Epistle was written A.D. 46, from Corinth, soon after Timothy had 
come to 8. Paul from Thessalonica, iii. 6; Acts xviii. 5. 8. Paul at this 
time appears to have been suffering some affliction, iii. 7, which was per- 
haps the obstinacy of the Jews in rejecting the gospel, Acts xviii. 6. 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ 


Η ΠΡΟΣ 


ΘΕΣΣΑΛΟΝΙΚΕΙ͂Σ 


ENISTOAH ΠΡΩΤΗ. 


e Rom. i. 7; 


Χριστοῦ. 


b Rom.i 8,9; 
Eph. i. 16; 


; SITATAOS καὶ Σιλουανὸς καὶ Τιμόθεος, τῇ ἐκκλησίᾳ Θεσ- | 
; σαλονικέων ἐν Θεῷ πατρὶ καὶ Κυρίῳ ᾿Ιησοῦ Χριστῷ: χάρις 
ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου ᾿Ιησοῦ 


b E 4 A“ “A 8 Ὁ Ud Ἁ , e “ ’ 
UX APLTTOUMEV τῷ OM TWAVTOTE περι “Παρντῶν υμῶων, μνειαν 2 


2 Thess. i. 8. ὑμῶν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡμῶν ἀδιαλείπτως, μνη- 8 


Phil. i. 8. 


μονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως, Kal τοῦ κόπου τῆς 


ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ 
e2Thes. Χριστοῦ, ἔμπροσθεν τοῦ Θεοῦ καὶ πατρὸς ἡμῶν “εἰδότες, 4 


ii. 18. 

4 it. 1; 

1 Cor. fi. 4; 
iv. 20. 


CHap. 1. 1. ZcAovayds. Silvanus, or Silas, 
is first mentioned in Acts xv. 22, when he ac- 
companied Paul and Barnabas from Jerusalem 
to Antioch with the decree of the council, 
A. D. 46. He is called ἀνὴρ ἡγούμενος ἐν τοῖς 
ἀδελφοῖς, xv. 22, and x s, 32. He ac- 
companied S. Paul on his second apostolic 
journey, 40, was imprisoned with him at Phi- 
a al 19, 28, and having gone from thence 
to Thessalonica, xvii. 1, escaped with him by 
night to Berces, 10. He staid there with Ti- 
mothy, when S. Paul went to Athens, 14, and 
afterwards joined S. Paul at Corinth, xviii. 5. 

Ibid. Τιμόθεος. See note at Acts xiv. 6; 
xvi. 1. When S. Paul left Berca, he told 
Silas and Timothy to join him as soon as they 
could, xvii. 15: but he appears to have sent 
word to Timothy afterwards to go to Thes- 
salonica, 1 Thess. iii. 2. He joined 5. Paul 
afterwards at Corinth, iii. 6; Acts xviii. 5. 

Ibid. ἐν Θεῷ. We find a similar expression 

receded by ἁγίοις in Phil. i. 1, Col. 1.2; by 
ιασμένοις in 1 Cor. i. 2; and by πιστοῖς in 
Eph. i. 1, Col. i. 2. 

2. ἀδιαλείπτως is to be coupled with μνείαν 

ποιούμενοι, not with μνημονεύοντες. 


ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, “ὅτι τὸ 5 
εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον, ἀλλὰ 
καὶ ἐν δυνάμει, καὶ ἐν πνεύματι ἁγίῳ, καὶ ἐν πληροφορίᾳ 


3. ἔργου τῆς πίστεως. Beza and Calovius 
take this for ἐνεργουμένη πίστις, efficax fides. 
Elsner understands it here and in 2 Thess. i. 
11. to mean, opus difficile, cum molestia insigni 
et periculo conjunctum. See Heb. vi. 10. It 
probably means here, the faith of which you have 

iven such strong proofs. So τοῦ κόπου τῆς 
ydens may mean, the trouble which attended 
the exercise of your charity ; and τῆς ὑπομονῆς 
τῆς ἐλπίδος, the patience with which you have 
manifested your hope &c. See Rom. ii. 7. 

Ibid. ἔμπροσθεν τοῦ Θεοῦ. This is probably 
to be coupled with μνημονεύοντες. 

4. ὑπὸ Θεοῦ belongs to ἠγαπημένοι, not to τὴν 
ἐκλογήν. See 2 Thess. ii. 13. 

Ibid. τὴν ἐκλογὴν ὑμῶν, the manner in whick 
you were called to the gospel, or, the circum- 
stances under which the gospel was preached 
among you. See 2 Thess, ii. 13, and τὴν κλῆ- 
ow ὑμῶν, 1 Cor. i. 26. 

δ. ἐν δυνάμει, with the working of miracles: 
ἐν πνεύματι ἁγίῳ, communicating the visible and 
miraculous gifts of the Holy Ghost: ἐν πληρο- 
φορίᾳ πολλῇ, with many things to produce your 
JSull conviction. See Heb. vi. 11; x. 22. 


Keg. 1, 2] 


ἘΠΙΣΤ. ΠΡΟΣ OEZZAAON. A. 


427 


6 πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ἐν ὑμῖν δι’ ὑμᾶς. “καὶ ο Act.v. 41} 


ὑμεῖς μιμηταὶ ἡμῶν ὀγενήθητε καὶ τοῦ Κυρίου, δεξάμενοι τὸν 
7 λόγον ἐν θλέψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 


1 Cor. iv.16;. 
xi. 1; ᾿ 


Phil. iii. 17; 
ὥστε 2 Thess. {ii.9. 


γενέσθαι ὑμᾶς τύπους πᾶσι τοῖς πιστεύουσιν ἐν τῇ Maxe- 


8 δονίᾳ καὶ τῇ 


"Ayala. [ἀφ᾽ ὑμῶν γὰρ ἐξήχηται ὁ λόγος Tov! Rom. i. 8. 


Κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ "Ayala, ἀλλὰ καὶ ἐν 
παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθεν, 


9 ὥστε μὴ χρείαν ἡμᾶς ἔχειν λαλεῖν τι: 


Savrot va “τερὶ & 1 Cor. xii.2. 
γ Ρ Ρ 5 Matt. 11}. 7; 


ἡμῶν ἀπαγγέλλουσιν. ὁποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς, καὶ καὶ Δ Ι; 
πῶς ἐπεστρέψατε πρὰς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, δουλεύειν Pui’ 


Phil. iii 20; 


10 Θεῷ ζῶντι καὶ ἀληθινῷ, Βκαὶ ἀναμένειν τὸν νἱὸν αὐτοῦ ἐκ yer i 10; 
TOV οὐρανῶν, ὃν ἤγειρεν ἐκ νεκρῶν, ᾿Ιησοῦν, τὸν ῥυόμενον |i. 5,9. 


ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. 


k Act. xvi. 
22, &c.; 


9 Αὐτοὶ γὰρ οἴδατε, ἀδελφοὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς xi. 3; 


Phil. i. 80. 


ἃ ὑμᾶς, ὅτι ov κενὴ γέγονεν. "ἀλλὰ καὶ προπαθόντες καὶ ὑβρισ- | $Cor. vii. 8, 
θέντες, καθὼς οἴδατε, ἐν Φιλίπποις, ἐπαρρησιασάμεθα ἐν τῷ " = αὶ. i103 
Θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐωγγέλιον τοῦ Θεοῦ ἐν 1 Tim. i 


8 πολλῷ ἀγῶνι. 


“A γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης, wii 
4 οὐδὲ ἐξ ἀκαθαρσίας, οὔτε ἐν δόλῳ" ™ddrad καθὼς δεδοκιμάσ- 


a pene xx. 38; 
2 Cor. ii. 17; 


μεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, οὕτω λα- iv. iv. 8 
λοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ eats 


ὃ δοκιμάζοντι τὰς καρδίας ἡμῶν. 


"Οὔτε γάρ ποτε ἐν λόγῳ {Feb ¥. 


κολακείας ἐγενήθημεν, καθὼς οἴδατε' οὔτε ἐν προφάσει πλεον- xii. 45; 


6 ἐξίας, Θεὸς μάρτυς" 


5. καθὼς οἴδατε. This refers to εἰδότες in 
ver. 4. We know the circumstances under 
which you received the gospel; as you also know 
the manner in which we conducted ourselves in 
preaching it: viz. with sufferings which we 
underwent for your sakes. See ii. 1, 2. 

Ibid. The reading is probably πρὸς bas. 

6. καὶ τοῦ Κυρίου. If this belongs to μιμη- 
ταὶ, it must allude to the sufferings of our 
Saviour: but it may perhaps be connected with 
τὸν λόγον. 

Ibid. θλίψει. See Acts xvii. δ. 

Ibid. μετὰ χαρᾶς. With joy which was in- 
spired by the Holy Ghost. Though they were 
persecuted, yet the gifts of the Spirit, which 
they received, made them rejoice. 

8. This would seem to shew that some time 
had elapsed since S. Paul left Thessalonica. 
But there was much communication between 
Thessalonica and Corinth, two large maritime 
towns. See Grotius. 

9. This shews that he was writing to persons 
who had been idolatrous Gentiles. 

Ibid. δουλεύειν. The Roman Catholics ap- 
ply λατρεύειν to God, δουλεύειν to the saints. 

ut this passage is ‘opposed to such a dis- 
tinction. 

10. This may have been one of the ex- 
pressions which the Thessalonians misinter- 


Sobre Cnrobvres ἐξ ἀνθρώπων δόξαν, 5, 


2 Thee. iil 


preted. See 2 Thess. ii. 1. 

Ibid. τὸν ῥυόμενον ἡμᾶς, who is saving us, 
i.e. who has put us into that way which will 
save Us. 

Cuap. 11, 1. od κενὴ might mean snot 
without fruits; but I should rather take it to 
mean not lightly undertaken: we did not come 
to Thessalonica upon a common errand. 

2. ἐν Φιλίπποις. See Acts xvi. 19, &c. 

Ibid. ἀγῶνι. See Col. ii. 1. 

8. πλάνης, imposture. 

Ibid. ἐξ ἀκαϑαρσίας, from motives of impurity : 
perhaps in allusion to the Gnostics, hou 

ractice was highly immoral. Hammond, 

all. See iv. 5. 

Ibid. ἐν δόλῳ, by corruption of the truth. 
2 Cor. xii. 16. 

4, πιστευθῆναι εὐαγγέλιον, to be entrusted 
with the preachin kd the gospel, as in Rom. iii. 
2; 1 Cor. ix. 1 Gal. ii. 7; 1 Tim. i. 11; 
Titus i. 3. 

5. ἐν λόγῳ κολακείας, not under a charge or 
accusation of flattery, as Heinsius, Hammond, 
Le Clerc: but the whole sentence means, we 
mever made use of flattering words. Wolfius. 
So ἐν λόγῳ ἀληθείας, 2 Cor. vi. 7. 

Ibid. ἐν προφάσει πλεονεξίας, with some pre- 
tence which covered our avaricious views. 


428 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2 


οὔτε ad ὑμῶν οὔτε ἀπ᾿ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς 
? 1Cor.ii.8; Χριστοῦ ἀπόστολοι' Padr ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, 7 


2 Cor. x. 1, 
2, 10, 11. 

q 3 Cor. xii. 
13. 


ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα. «οὕτως ἱμειρόμενοι 8 
ὑμῶν, εὐδυκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐωγγέλιον 


τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότε ἀγαπητοὶ ἡμῖν 
© Act.xnii.3; γεγένησθε. "μνημονεύετε γὰρ, ἀδελφοὶ, τὸν κόπον ἡμῶν καὶ 9 


zx. 84; 


1or.iv.12; Τὸν μόχθον" νυκτὸς γὰρ καὶ ἡμέρας ἐργαζόμενοι, πρὸς TO μὴ 


2 Cor. xi. 9; 
xii. 18; 


ἐπιβαρῆσαί twa ὑμῶν, ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον 


3Thew.iii.8. τοῦ Θεοῦ. ὑμεῖς μάρτυρες καὶ ὁ Θεὸς, ὡς ὁσίως καὶ δικαίως 10 
καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, καθάπερ 11 
οἴδατε, ὡς ἕνα ἕκαστον ὑμῶν, ws πατὴρ τέκνα ἑαυτοῦ, ππαρα- 

. Eph. iv.1; καλοῦντες ὑμᾶς καὶ παραμυθούμενοι, "καὶ μαρτυρούμενοι εἰς 12 

ἘΜ, 1. 1; τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ τοῦ καλοῦντος ὑμᾶς 


ε αὶ. ιν. 14. εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. 


ἰΔιὰ τοῦτο καὶ ἡμεῖς 13 


εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον 
ἀκοῆς παρ᾽ ἡμῶν τοῦ Θεοῦ, ἐδέξασθε οὐ λόγον ἀνθρώπων, 
ἀλλὰ καθώς ἐστιν ἀληθῶς, λόγον Θεοῦ, ὃς καὶ ἐνεργεῖται 


we Δεῖ. xvii, ἐν ὑμῖν τοῖς πιστεύουσιν. 
δ, 18. 


ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, 14 


3 κι ᾿ [οἱ “~ “ le 9 δι ? a ? , 
ἀδελφοὶ, τῶν ἐκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ ᾿Ιουδαίᾳ 


ἐν Χριστῷ ᾿Ιησοῦ, ὅτι ταὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν 
v Matt. xxiii. (Olav συμφυλετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν ᾿Ιουδαίων, " τῶν 15 


84, 87. 
Act. vii. 52 


καὶ τὸν Κύριον ἀποκτεινάντων ᾿Ιησοῦν καὶ τοὺς ἰδίους προφή- 


τας, καὶ ὑμᾶς ἐκδιωξάντων, καὶ Θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν 


ἀνθρώποις ἐναντίων, “κωλυόντων. ἡμᾶς τοῖς ἔθνεσι λαλῆσαι 16 


Act. xiii.'50; A σωθῶσιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάν- 


καλήν τ Wy. Tore ἔφθασε δὲ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος. 
ἕ ᾿ς : \ 3 , 92? @¢ a Ἁ 
eer Ἡμεῖς δὲ, ἀδελφοὶ, ἀπορφανισθέντες ἀφ᾽ ὑμῶν πρὸς καιρὸν 17 


axil. 31,33, ὥρας, προσώπῳ οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμεν τὸ 


y Rom. i.18 
xv. 23. 


πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Υδιὸ ἠθελήσαμεν 18 


#3Cor.i.14; ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν Παῦλος καὶ ἥπαξ καὶ δὲς, καὶ 


Phil. ii. 16; 
tv. 1. 


6. ἐν βάρει εἶναι might seem to mean fo be 
burdensome, as ἐπιβαρῆσαι in ver. 9, and in 
2 Cor, xi. 9, but βάρος probably means in this 
Ἄρα the weight and authority of an apostle: it 

sed to ἥπιοι in ver. 7. Beza Wolfius. 
So βαρεῖαι in 2 Cor. x. 10. 
7. ἥπιοι. The reading is probably νήπιοι. 
8, ἱμειρόμενοι. All the best MSS. read dues- 


νοι. 
18. λόγον ἀκοῆς is the same as λόγον ἀκουό- 
μενον; so that the whole is equivalent to παρα- 
λαβόντες τὸν λόγον τοῦ Θεοῦ ἀκοῇ wap’ ἡμῶν, 
when you heard us preaching the word of God, 
ἐδέξασθε, you not only listened to it, but received 
#. Raphel. See Heb. iv. 2. 
Ibid. ἐνεργεῖται. Shews itself by actual proof, 
iL. e. by the Spirit. 
14. λετῶν. This shews that the con- 
verts at Thessalonica were molested by the 


ἐνέκοψεν ἡμᾶς ὁ Σατανᾶς. 


τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ 19 


Gentile inhabitants. 

15. ἰδίους is probably an interpolation. 

Ibid. ἐκδιωξάντων. See Acts xvii. 10. 

Ibid. πᾶσιν ἀνθρώποις ἐναντίων. This agrees 
with what Tacitus says of the Jews, “ adversus 
omnes alios hostile odium.” Hist. v. 6. 

16. εἰς τέλος, probably omnino. See Luke 
xviii. 5. 

18. ἐγὼ μὲν Παῦλος. 5. Paul was obliged 
now to speak in his own person only, as he 
could not say this of Silas and Timothy. 

Ibid. ὁ Σατανᾶς. This may merely allude to 
the ordinary attempts of Satan to injure the 
gospel: or it may refer to S. Paul’s infirmity. 
See 2 Cor. xii. 7,and Vechnerus De Palo Pauli, 

181. 

: 19. τίς γάρ. The meaning of the connecting 
particle yap is this: I have more than once felt 
a desire of returning to you: and what was 


Κεφ. 2, 8, 4.] 


ΠΡΟΣ ΘΕΣΣΑΔΟΝΙΚΕΙΣ A. 


429 


ἢ στέφανος καυχήσεως, ἢ οὐχὶ καὶ ὑμεῖς, ἔμπροσθεν τοῦ 
20 Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; ὑμεῖς 
8 γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. Mid μηκέτι στέγοντες, 
2 εὐδοκήσαμεν καταλειφθῆναι ἐν ᾿Αθήναις μόνοι, "καὶ ἐπέμ- " Act. xvi.1; 


Rom. xvi.31; 


ψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν καὶ διάκονον τοῦ Θεοῦ pit. ἢ. 19. 
καὶ συνεργὸν ἡμῶν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στη- 
ρίξαι ὑμᾶς καὶ παρακαλέσαι ὑμᾶς περὶ τῆς πίστεως ὑμῶν, 

8 ὑτῷ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ » Act.ziv.23; 


4 οἴδατε ὅτι εἰς τοῦτο κείμεθα' καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, 


3 Tim. iii. 18. 


προελέγομεν ὑμῖν ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο 

δ καὶ οἴδατε “διὰ τοῦτο κἀγὼ μηκέτι στέγων, ἔπεμψα εἰς τὸ « Phil. 1.16. 
γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων, 

6 καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν. ἄρτι δὲ ἐλθόντος Τιμοθέου 
πρὸς ἡμᾶς ἀφ᾽ ὑμῶν, καὶ εὐωγγελισαμένον ἡμῖν τὴν πίστιν 
καὶ τὴν ἀγάπην ὑμῶν, καὶ Ste ἔχετε μνείαν ἡμῶν ἀγαθὴν 
πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς, 

7 διὰ τοῦτο παρεκλήθημεν, ἀδελφοὶ, ἐφ᾽ ὑμῖν, ἐπὶ πάσῃ τῇ 

8 θλίψει καὶ ἀνάγκῃ ἡμῶν, διὰ τῆς ὑμῶν πίστεως" ὅτι νῦν 

9 ζῶμεν, ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ. τίνα γὰρ εὐχαριστίαν 
δυνάμεθα τῷ Θεῷ ἀνταποδοῦναι περὶ ὑμῶν, ἐπὶ πάσῃ τῇ 

10 χαρᾷ 7) χαίρομεν δι ὑμᾶς ἔμπροσθεν τοῦ Θεοῦ ἡμῶν ; “νυκτὸς « pom. i, 


Ν 


\ e , [ 4 a , 3 Ἁ io a e A 10 11: 
καὶ ἡμέρας ὑπὲρ ἐκ περισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ 10. λ}: 
πρόσωπον, καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν. 
5." \ 4 Ὶ Ἁ ς a \ e , e a 9 a 
11 Autos δὲ ὁ Θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ Κύριος ἡμῶν ᾿Ιησοῦς 
12 Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς" “ὑμᾶς δὲ Oey. ιτ5. 
Κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους 
18 καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, fets τὸ στηρίξαε ιν. 23; 


xv. 33. 


a 1 Cor. i. 8: 


ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ, ἔμπρασθεν τοῦ pri i. το. 
Θεοῦ καὶ πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν 
᾿Ιησοῦ Χριστοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. ἡ 


4 §&TO λοιπὸν οὗν, ἀδελφοὶ, ἐρωτῶμεν ὑμᾶς καὶ παρακα- Ὦμῃ, κι. Ἀ:. 


more natural? for what és the thing which gives 
me most hope and joy, and ground of boasting ? 
Is it not you? Shall I not feel all this, when we 
are standing before our Lord Jesus Christ at his 
second coming ? See 2 Cor. i. 14. 

Cnap. 111. 1. μηκότι στέγοντες, no longer 
suppressing my feelings, as in ver. 5. 

Ibid. μόνο. When he came to Athens, he 
had sent to Silas and Timothy to follow him as 
soon as they could, Acts xvii. 15; he appears 
afterwards to have countermanded this order, 
and to have sent to Timothy to go to Thessa- 
lonica. Benson and Michaelis supposed that 
Timothy joined him at Athens, and was sent 
back by him: but they are probably wrong. 

2. στηρίξαι. This word is generally used for 

iving rules and regulations to churches which 
had been lately founded. The reading is pro- 
bably παρακαλέσαι ὑπὲρ τῆς. 


g ii. 12. 


3. τῷ pnddva σαίνεσθαι, by paying court to 
no one improperly. 

6. Compare Acts xviii. 5. 

7. θλίψει, probably the opposition of the Jews, 
and his reluctant abandonment of them. See 
Acts xviii. 6. 

9. ἔμπροσθεν τοῦ Θεοῦ ἡμῶν is sometimes 
coupled with δεόμενοι. 

11. From κατευθύναι being in the singular, 
Athanasius draws an argument for the unity of 
the Father and the Son. Vol. i. p. 561, 976. 
See 2 Thess. ii. 16, 17. 

12. περισσεύσαι, make to abound, as in 2 Cor. 
ix. 8; Eph, i. 8. 

18. desta: Macknight renders it argels, and 
at 2 Thess. i. 10. 

Cnap. IV. 1. Td λοιπόν. 


perhaps to be expunged. 


The article is 


. “gum ἀρ em 


430 ἘΠΙΣΤΟΛΗ 


[Κεφ. 4. 


λοῦμεν ἐν Κυρίῳ ᾿Ιησοῦ, καθὼς παρελάβετε παρ᾽ ἡμῶν τὸ 
πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν Θεῷ, ἵνα περισσεύητε 
μᾶλλον" οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ 2 
τοῦ Κυρίον ᾿Ιησοῦ. τοῦτο γάρ ἐστι θέλημα τοῦ Θεοῦ, ὁ 8 
ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι 4 
ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῶ καὶ 
b Eph. iv. τιμῇ, "μὴ ἐν πάθει ἐπιθυμίας, καθάπερ καὶ τὰ ἔθνη τὰ μὴ δ 
17,18... εἰδότα τὸν Θεόν: 'τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ 8 


$1 Cor. vi. ὃ. 


πρώγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος ὁ Kuptos περὶ 


πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυρά- 
kLev.xi.44; μεθα. “ov γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ᾽τ 
τέο δῦ ἁγιασμῷ. ἰτουγαροῦν 6 ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, 8 
'La.x.16. ἀλλὰ τὸν Θεὸν τὸν καὶ δόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον 


εἰς ἡμᾶς. 
"ἴα. τ Περὶ δὲ τῆς φιλαδελφίας, οὐ χρείαν ἔχετε γράφειν ὑμῖν" 9 


Matt.xui.89; αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾶν ἀλλήλους" 


Joh. vi. 45 
xiii, 34; 


ἢ καὶ γὰρ ποιεῖτε αὐτὸ eis πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ 10 


Eph.v.2; τῇ Μακεδονίᾳ. παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, περισσεύειν 


1 Pet. iv. 8; 


1 Joh. iii, μᾶλλον, "καὶ φιλοτιμεῖσθαι ἡσυχάζειν, καὶ πράσσειν τὰ ἴδια, 11 
wi. «© καὶ ἐργάζεσθαι ταῖς ἰδίαις χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγ- 
senna) γειλαμεν" ἵνα περυπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω, καὶ 12 


3 Theee. i. μηδενὸς χρείαν ἔχητε. 
νι" ® 


OT θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, 


μω 


3 


ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ of μὴ eyovtes ἐλπίδα. 
* 1 Cor. xv. οεἰ γὰρ πιστεύομεν ὅτι "Incots ἀπέθανε καὶ ἀνέστη, οὕτω 14 
"kab ὁ Θεὸς τοὺς κοιμηθέντας διὰ τοῦ ᾿Ιησοῦ ἄξει σὺν αὐτῷ. 
τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες, 15 
οἱ περιλειπόμενοι, εἰς τὴν παρουσίαν τοῦ Κυρίου οὐ μὴ φθά- 


1. ἀρέσκειν Θεῷ. We are here perhaps to 
insert καθὼς καὶ περιπατεῖτε. 

Ibid. ἵνα περισσεύητε μᾶλλον is to be coupled 
with ἐρωτῶμεν. 

8. For this is the will of God, and this is 
the meaning of your sanctification: the Holy 
Ghost was given you at your baptiam, that you 
ee obey his suggestions, and abstain from 
evil. 


4. σκεῦος has been interpreted wife by Au- 
gustin and Heinsius: but it more probably 
means a body. Theodoret, Theophylact, Sal- 
masius, Wolfius. 

Ibid. τιμῇ. A person dishonours his body 
by fornication. See 1 Cor. vi. 15—20. 

6. ἐν τῷ πράγματι, in this matter, viz. of 
fornication: others take τῷ for τινί. See 2 Cor. 
vii. 11. 

7. ἐπὶ ἀκαθαρσίᾳ. To live uncleanly, as ἐπὶ 
ἔργοις ἀγαθοῖς, Eph. ii. 10. 

Ihid. ἀλλ’ ἐν ἁγιασμῷ, but in « state 


of 
sanctification, with thoughts which had been 


rendered holy by the Spirit. 


8. τοιγαροῦν, in consequence therefore of 
our having once had these holy thoughts given 
us by God. 

Ibid. 3éyra. The reading is probably δί- 
δοντα, and ὑμᾶς for suas. 

13. θέλω. The reading is probably θέλομεν. 

Ibid. The Thesealonians seem to have ex- 
pected, that Christ was coming shortly to erect 
a kingdom, of which all believers would be 
members: they therefore grieved for the dead, 
as if they had been deprived of this privilege. 

14. διὰ τοῦ ᾿Ιησοῦ probably belongs to ἄξει ; 
if it were coupled with κοιμηθέντας, it should 
be διὰ τὸν ᾿Ιησοῦν. See 2 Cor. iv. 14. 

15. ἡμεῖς. 8. Paul frequently uses this ex- 
pression, or ἐγὼ, when he meane to speak of all 
Christians, or all men. See Rom. iii. 8; vik 
8—11; 1 Cor. x. 80; Gal. ii 4; Eph. i. 4; 
Tit. iii 3. In 2 Cor. iv. 14. he says ἡμᾶς: διὰ 
Ἰησοῦ ἐγερεῖ, which shews that he could not 
mean literally to include himself among the 

who will be alive at the last day. 

Ibid. περιλειπόμενοι. I have put a comma 


Κεφ. 4, 5.] 


ΠΡΟΣ OESZAAONIKEIS A. 


43] 


16 σωμεν τοὺς κοιμηθέντας" “»ὅτε αὐτὸς ὁ Κύριος ἐν κελεύσματι, ν Matt 


» » xxv. 81; 


ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπυγγι Θεοῦ καταβήσεται ἀπ᾽ 1 Cor. xv. 


51, 88. 


οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, sii i 7. 

17 “ἔπειτα ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς 4 Fob.xil.38 5 
e r | “~ xiv. Η 
ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, xvii. 24. 


ε Matt. χχῖνυ. 


18 καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. ὥστε παρακαλεῖτε Hert 


ἀλλήλους ἐν τοῖς λόγοις τούτοις. 


8 Matt. uxiy, 
42, 43; 


5 “Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, ov χρείαν mir. xii, 

2 ἔχετε ὑμῖν γράφεσθαι: "αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτε ἡ ἡμέρα sos is 10; 

8 Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται! ‘Stay γὰρ λέγω- Apoo tii. 3; 
σιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταταε + tn. και. 


$4, 35. 


᾿ ὄλεθρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ ob μὴ ἐκφύ- EE 
4 γωσιν. “ipets δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, iva ἡ ἡμέρα « La. xvi.8; 


Rom. xiii.12; 


δ ὑμᾶς ὡς κλέπτης καταλάβῃ' “πάντες ὑμεῖς viol φωτός ἐστε Eph. v. & 


6 καὶ viol ἡμέρας' οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους. 


y"A οὖν y Matt. 
‘i axiv. 42; 


μὴ καθεύδωμεν ws καὶ οἱ λοιποὶ, ἀλλὰ γρηγορῶμεν καὶ νήφω- xxv. 18; 


Rom. xiii. 


7 μεν. "οἱ γὰρ καθεύδοντες, νυκτὸς καθεύδουσι: καὶ of μεθυ- χὰ; 


1 Cor. xv.84; 


8 σκόμενοι, νυκτὸς μεθύουσιν' "ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, Herel 
ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης, καὶ περικεφαλαίαν | Pet. v. 8. 


9 ἐλπίδα σωτηρίας" dts οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀλλ᾽ χ5 


: . xiii. 


eis περιποίησιν σωτηρίας, διὰ τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χρισ- " Es. liz.17; 


Rom.xiii.12 ; 


10 τοῦ, “τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν, εἴτε Eph. vi. 


14, &c. 


11 καθεύδωμεν, ἅμα σὺν αὐτῷ ζήσωμεν. διὸ παρακαλεῖτε ἀλλή- , pon ix 45; 


λους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε. 


1 Pet. ii. 8. 
¢ Rom. xiv. 


122 VEPATONMEN δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας a, 9 


995 
3 Cor. v. 18. 


ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ᾿ τ 
ς oa ‘ a 3 δ e a > “ ‘ ma 
18 ὑμᾶς, καὶ ἡγεῖσθαι αὐτοὺς ὑπὲρ ἐκ περισσοῦ ἐν ἀγάπῃ, διὰ x. 27; 


1 Cor. ix. 11: 


14 τὸ ἔργον avtav cipnvevete ἐν ἑαυτοῖς. *IIapaxadovpev δὲ Gal. vi. 6; 


Phil. ii. 39; 


ὑμᾶς, ἀδελφοὶ, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς 1 Tim. v.17; 


3 ’ 3 4 A 3 a a) \ 4 
ὀλυγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάν- He 


after this word, see ver. 17. I doubt whether 
περιλειπόμενοι eis τὴν παρουσίαν could mean 
left to the coming. For φθάνειν following a 
noun with the preposition εἰς, see Rom. ix. 31. 
I conceive it to mean, those who are alive at the 
last day will not enter into the presence of the 
Lord before those who have died. 

16. of νεκροὶ x. 7. A. Not, those who have 
died in Christ shall be the first to rise: but, the 
resurrection of the dead shall take place first, 
and then the living shall be caught up &c. 

Cuap. V. 3. ὅταν λέγωσιν, while men are 
saying, Peace &c. then the thief comes. 

4. These people suffer from the sudden 
coming of the thief, because they are in the 
dark: but the day of the Lord, although it will 
come suddenly, ought not to take you by sur- 
prise, because you are not in the dark. 

5. Read πάντες γὰρ ὑμεῖς. 


Heb. xiii. 7, 


e Rom. xiv. 1; Gal. vi. 1, 2; 2 Thess. iii. 6, 11, 13. 


6. γρηγορῶμεν. This is probably a new me- 
taphor, from soldiers keeping guard at night: 
the same idea is continued in ver. 8. 

8. Compare Eph. vi. 15, 17. 

9. For God has placed us in a state, in 
which we are not exposed inevitably to his an- 
ger, but in which we may obtain salvation. 

10. γρηγορῶμεν and καθεύδωμεν seem to be 
used here in a different sense from the late me- 
taphor, and to mean, whether we continue alive, 
or whether we die. 

13. ἡγεῖσθαι is said to mean, to look up to, to 
esteem: but I cannot see how it can bear that 
meaning. I should render it, and to think that 
they are more particularly objects of your love 
and charity. See Beza, and Phil. ii. 8, 

14. ἀντέχεσθες. As προσλαμβάνεσθε in Rom. 
xiv. 1. 


ee ee ieee eee ee δώ ae ee ee “τ π-ῇὦἕἔΦὌορ--Φ- 
~ on αν eae, : 


-» 


.. ΩΣ 


τ», 


452 ἘΠΙΣΤ. ΠΡΟΣ OEXZAAON. A. [Κεφ. 5. 


t Lev.xiz.18; TAS. 'ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ: ἀλλὰ πάν- 1 


Prov.xvii.13; 


xx.33; τότε τὸ ἀγαθὸν διώκετε καὶ eis ἀλλήλους καὶ εἰς πάντας. 


xxiv. 40. 


Matt. v.89, ἔπάντοτε χαίρετε. "ἀδιαλείπτως προσεύχεσθε. ‘gy παντὶ ev- 16 
amare 17; χαριστεῖτε' τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ ᾿Ιησοῦ εἰς 18 


1 Cor. vi 
Gal. vi. 10; ὑμᾶς. Κτὸ πνεῦμα μὴ σβέυνυτε" προφητείας μὴ ἐξουθενεῖτε. 19 
ἐπῶν, πάντα δοκιμάζετε' τὸ καλὸν κατέχετε' “aro παντὸς εἴδους 31 


αἰ. 12; ρνηροῦ ἀπέχεσθε. "Αὐτὸς 


Phil. iv. 4. 


: Ν a > 9 e , 99 
δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι 5; 


b Roel. ὑμᾶς ὁλοτελεῖς" καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα Kal ἡ ψυχὴ 


xviii. 88 : 


Lu. xvii. 1; καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν 


Rom. xii. 12; 


Eph. vi. 18; Ἰησοῦ Χριστοῦ τηρηθείη. “πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ 34 


Col. ἱν. 23, ποιήσει. 
t Eph. v. 20. "ie 


k Eph. iv.80; 


᾿Αδελφοὶ, προσεύχεσθε περὶ ἡμῶν. Ῥάσπάσασθε τοὺς ἀδελ- 28 


4 Tim. i. 6. φοὺς πάντας ἐν φιλήματι ἁγίῳ. “ὁρκίξω ὑμᾶς τὸν Κύριον, ps 


11 σον. ik = 4 


11, 15; ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. ἡ 28 


1 Joh. iv. 1 


Ὁ Phil. fg, χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν. ἀμήν. 


a iii, 18; 

1 Cor. 1. 8. 

© 1 Cor. i. 9; 
x. 18; 

2 Thess. iii. 8. 


16. πάντοτε Χαίρετε, be cheerful at all times. 

19. σβέννυτε. There is the same metaphor 
in 2 Tim. i. 6. ἀναζωπυρεῖν τὸ χάρισμα τοῦ 
θεοῦ, and in Rom. xii. 11. Allusion may per- 
are be intended to the fiery descent of the 

pirit. 

20. προφητείας μὴ ἐξουθενεῖτε. It may mean, 
If any pretend to the gifts of the Spirit, do not 
treat if as nothing, but πάντα δοκιμάζετε, try 
ehether their pretensions are true. Or as Ben- 
son interprets it, Do not count prophecy less than 
other spiritual gifts. πρὸ nearer iin 
The reading is probably πάντα δὲ δοκιμάζετε 


Πρὸς Θεσσαλονικεῖς πρώτη ἐγράφη ἀπὸ ᾿Αθηνῶν. 


Ρ Rom. xvi. 16; 1 Cor. xvi. 20; 8 Cor. xiii. 123; 1 Pet. v. 14. 


q Col. iv. 16. 


22. εἴδους. Our version renders it appea: 
ance: but perhaps it only means sort, or kin 
Theophylact, Benson. 

23. πνεῦμα and ψυχὴ are op to eac 
other in 1 Cor. ii. 14; xx. “4s ude 19. Ἐς 


the meaning οἵ sveJua and ψυχὴ see 1 Co 


ii. τ 
φιλήματι. See Fesselius, 40. Sacr. ii 
7. ots. and Wolfius ad Rom. xvi. 16. 
27. Macknight infers from this verse that th 
Epistle was sent to the elders. ᾿ΑὙίοις is pro 
bably an interpolation. 


SECOND EPISTLE TO THE 
THESSALONIANS. 
This Epistle was written a few months after the former, probably in 


the year 47, while 85. Paul was at Corinth. Acts xviii. 11. Sufficient 
time had elapsed for 8. Paul to hear of the reception of his former Epistle. 


Ff 


ΠΑΥΛΟΥ TOY AIMOZTOAOY 


H ΠΡΟΣ 


ΘΕΣΣΑΛΟΝΙΚΕΙ͂Σ 


ἘΠΙΣΤΟΛΗ ΔΕΎΤΕΡΑ. 


o1Thesit. "ΠΑΥ͂ΛΟΣ καὶ Σιλουανὸς καὶ Τιμόθεος, τῇ ἐκκλησίᾳ Θεσ- 
σαλονικέων ἐν Θεῷ πατρὶ ἡμῶν καὶ Κυρίῳ ᾿Ιησοῦ Χριστῷ: 
ν 1 0οτ. 1.3; Ῥχάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Kupiov 
1 Pet 3. σοῦ Χριστοῦ. 
eEph its; ς Εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελ- 
Οοἱ. 1.8: φοὶ, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν, καὶ 
1 Thess. 1.3. πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους" 
ἀ ϑσοτινι. 14; hore ἡμᾶς αὐτοὺς ἐν ὑμῖν καυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ 
Trhesits. Θεοῦ, ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως, ἐν πᾶσι τοῖς 
¢ Phil. i.28; διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, " ἔνδευγμα 
gars τῆς δικαίας κρίσεως τοῦ Θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς 
βασιλείας τοῦ Θεοῦ, ὑπὲρ ἧς καὶ πάσχετε' εἴπερ δίκαιον παρὰ 
εἰ Thess. iv. Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, [καὶ ὑωῖν τοῖς 
ὦ θλιβομένοις ἄνεσιν μεθ᾽ ἡμῶν, ἐν τῇ ἀποκαλύψει τοῦ Κυρίου 
ε οι. 1.8; Ϊησοῦ ἀπ᾽ οὐρανοῦ, pet ἀγγέλων δυνάμεως αὐτοῦ, ©év πυρὶ 
pam φλογὸς, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσε Θεὸν, καὶ τοῖς μὴ 
ὑπακούουσι τῷ εὐαγγελίῳ τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ" 
» Ess. ii.19. Βοΐτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον, ἀπὸ προσώπου τοῦ 
| act.i. τι; Κυρίου, καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ἰὅταν ἔλθῃ ἐνδοξ- 
bboy 7. ασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ, καὶ θαυμασθῆναι ἐν πᾶσι τοῖς 
πιστεύουσιν, ὅτε ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾽ ὑμᾶς, ἐν 
τῇ ἡμέρᾳ ἐκείνῃ. εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, 


Cuapr. I. 5. ἔνδειγμα, which will be a proof Ibid. ὅτι ἐπιστεὐθη---ἐφ' ὑμᾶς. These v 
hereafter, that God rewards all persons ac- seem to be inserted on account of πᾶσι 
cording to their works. πιστεύουσιν, which goes before. S. Paul 

Ibid. els τὸ κατ. This is connected with als ing said that Christ, at his second con 
ἀνέχεσθε, which ye suffer, that ye may be found would be an object of admiration to all beli: 
worthy of the kingdom of God. applies this in his own mind especially τι 

6. εἴπερ for ἐπεί. Chrysost., Wolf. Thessalonians; and he means to say, Αἱ 

8. ἐν πυρὶ φλογὸς is connected by Mac- these believers you will be included, be 
knight, as in our version, with διδόντος ἐκδίκη-ὀ you received the gospel when we preach 
ow. The reading is perhaps φλογὶ πυρὸς. among you. Ἔν τῇ ἡμέρᾳ ἐκείνῃ is conn 

10. πιστεύουσιν. The reading is probably with θαυμασθῆναι, 
πιστεύσασιν. 


Κεφ. 1, 2.) 


ΠΡΟΣ OEXZAAONIKEIS 8. 


435 


ἕνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ Θεὸς ἡμῶν, καὶ πληρώσῃ 
πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει" 
12 ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ 
ἐν ὑμῖν, καὶ ὑμεῖς ἐν αὐτῷ, κατὰ τὴν χάριν τοῦ Θεοῦ ἡμῶν 


καὶ Kupiov ᾿Ιησοῦ Χριστοῦ. 


9 "EPNTNMEN δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσιας τοῦ 

- Κυρίου ἡμῶν “Inood Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ 
2 αὐτὸν, Κεὶς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς, ν Jor.xxix8; 
μήτε θροεῖσθαι, μήτε διὰ πνεύματος, μήτε διὰ λόγου, μήτε Eon v6 > 
δὲ > a e δὲ ce oa e 7 ,. 2 ees ” Col. ii. 18; 
ἐπιστολῆς, ὡς ob ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα TO ᾿ 


8 Χριστοῦ. 


UV 1 Joh. iv. 2. 


(Myris ὑμᾶς ἐξωπατήσῃ κατὰ μηδένα τρόπον ὅτι, ' Matt. 


ote a iv. 23; 
ἐὰν μὴ ἔλθη ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὃ ἄν- Ep 


Eph. v. 63 


4 Opwiros τῆς ἁμαρτίας, ὁ vids τῆς ἀπωλείας, "6 ἀντικείμενος, ἱ Τίμα, 5 1; 


1 Job. ii. 18; 


καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν 7 σέβασμα, Apoc-xiii-11. 


[2 ΦΝ 9 \ XN a a φ A 0 > 
ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ ws Θεὸν καθίσαι, ἀπο- 


11. εὐδοκίαν ἀγαθωσύνης is taken for the 
 batsetied of God by Benson, Wolfius, and Mac- 
night: but as ἔργον πίστεως must relate to the 
Thessalonians, I should agree with Schmidius 
in referring ἀγαθωσύνης also to them. The 
whole means, that our God may make your fu- 
ture conduct to be worthy of the gospel to which 
you are called, and may give full effect to every 
good intention, and to the proofs which you give 
of your faith, by the power of his grace. 

12. τοῦ Θεοῦ ἡμῶν. These words may be 
rendered, of our God and Lord Jesus Christ. 
See Titus ii, 18. 

Cnap. II. 1. ὑπὲρ τῆς παρουσίας. I take ὑπὲρ 
for concerning, as in i. 4; Rom. ix. 27; 2 Cor. 
i. 8; viii. 28, 24. Some expressions concern- 
ing the second coming of Christ in 8. Paul's first 
Epistle had been mistaken. See 1 Thess. i. 10; 
ii, 19; 11. 18; iv. 15; v. 28. 

Ibid. ἐπισυναγωγῆς. This alludes to what 
S. Paul had said of the living at the day of 
judgment being caught up to be with Christ, 
1 Thess. iv. 17; νυ. 10. 

2. ἀπὸ τοῦ νοός. From your better mind, or, 
from the real meaning of my words. 

Ibid διὰ πνεύματος, by a person pretending to 
inspiration. See 1 John iv. 1. 

Ibid. διὰ Adyou. Raphel connects this, as 
well as 3° ἐπιστολῆς, with ὡς δὶ ἡμῶν. See 
ver. 15; Acts xv. 27. Persons might either 
have quoted words spoken by S. Paul at Thes- 
sslonica, or might have pretended to have heard 
them from him at Corinth. 

Ibid. ὡς ὅτι ἐνέστηκεν. The phrase ὡς ὅτι 
is used by Isocrates, κατηγόρουν δὲ αὑτοῦ, ὡς 
ὅτι καινὰ δαιμόνια elopdper. De Land. Busir. Ὁ. 
433. See 2 Cor. v. 19. The Thessalonians 
seem to have thought that Christ would soon 
come to erect a kingdom, and that all believers 
would be members of it: they therefore grieved 
over the dead, (1 Thess. iv. 18,) as if they had 
been deprived of this privilege. 

δ. κατὰ μηδένα τρόπον ὅτι, in πο manner what- 


m Dan.xi.36. 


ever: ὅτι will bear that meaning. 

Ibid. ἡ ἀποστασία. This same falling ag 
seems to be mentioned in 1 Tim. iv. 1, and 
conceive it to allude to the Gnostic heresies. 
Toward the end of the first century, and still 
more after the death of the apostles, many 
Christians began to fall away to the Gnostics. 
S. Paul had often mentioned this as a severe 
time of trial; and he now says, Let no person 
deceive you to think that you are more fortu- 
nate than those who have died: you must not 
say this, until the time of the apostasy is come, 
and you have shewn whether you stand that 
trial or no. 

Ibid. ὁ ἄνθρωπος τῆς ἁμαρτίας. All these terms 
are in the singular number, though they refer 
to many persons. This does not mean any par- 
ticular man of sin, but sinful persons, such as 
the Gnostics are known to have been. 

Ibid. ὁ ulds τῆς ἀπωλείας. This is applied 
to Judas in John xvii. 12, and means a person 
devoted to destruction. This is the meaning of 
vids in Matt. xiii. 88; xxiii. 15; Luke x. 6; 
xvi. 8; xx. 86; 1 Thess. v. δ. 8. Peter speaks 
of αἱρέσεις ἀπωλείας in 2 Pet. ii. 1, where he is 
probably speaking of the Gnostic heresies. 

4. ὁ ἀντικείμενος is perhaps to be taken by 
itself, and means the adversary: these persons 
were to be enemies of the gospel. 

Ibid. ὑπεραιρόμενος κι +. A. These ons 
were to arrogate to themselves honour above 
what had been paid to any object of worship. 
Σέβασμα is used for an object of false worship 
in Wisdom xiv. 20; Acts xvii. 28. Ἐπὶ πάντα 
might be abore all, or against all. 

bid. τὸν ναὸν τοῦ Θεοῦ is taken for the 
church, i. e. the body of believers, by all the old 
commentators, Chrysostom, Theodoret, Augus- 
tin, Theophylact. See Suicer in ov. ναός. It 
has this sense in 1 Cor. iii. 16; 2 Cor. vi. 163 
1 Tin. iii. 15. | | 

Ibid. ὡς Θεόν. These words ought perhaps 
to be expunged, and then the sentence may 


rf 2 


486 


, 4 A @ ¥ 4 
δεικνύντα ἑαυτὸν ὅτι ἔστε Θεός. 


ἘΠΙΣΤΟΛῊ 


(Keg. 2, 8. 


οὐ μνημονεύετε, OTs ἔτι ὧν 5 


πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν ; καὶ νῦν τὸ κατέχον οἴδατε, 6 
5" Act.xx.29. εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ: "τὸ γὰρτ 
μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας, μόνον ὁ κατέχων ἄρτε, 
o Jobiv.9; ἕως ἐκ μέσου γένηται' “καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, 8 


Esa. xi. 4; 
Apoc. xix. 


ὃν ὁ Κύριος ἀναλώσει τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ 


καὶ διὰ τοῦτο 11 


εὐ ὡς ἘΠ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσιας αὐτοῦ" Pou ἐστιν 9 
ὌΝ ἡ παρουσία κατ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει 
44: Joh. καὶ σημείοις καὶ τέρασι ψεύδους, “καὶ ἐν πάσῃ ἀπάτῃ τῆς 10 
ee 4, ἀδικίας, ἐν τοῖς ἀπολλυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀλη- 
ie ae θείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς" 

13, ἄς. πέμψει αὐτοῖς ὁ Θεὺς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι 
oes αὐτοὺς τῴ ψεύδει" ἵνα κριθῶσι πάντες οἱ μὴ πιστεῦσαντες 15 
τι τῇ ἀληθείᾳ, ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ. "Ἡμεῖς δὲ ὀφεί- 13 


1 Tim. ἐν 1. λομεν εὐχαριστεῖν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ryya- 


1 Thee. ς, πημένοι ὑπὸ Κυρίου, ὅτι εἴλετο ὑμᾶς ὁ Θεὸς ἀπ᾽ ἀρχῆς εἰς 
σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, εἰς ὃ 14 
ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης 


4 tii. 6, 


τοῦ Κυρίου ἡμῶν ]ησοῦ Χριστοῦ. tdpa οὖν, ἀδελφοὶ, στή- 16 


κετε, καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε, εἴτε διὰ 


λόγου εἴτε δι’ ἐπιστολῆς ἡμῶν. 


αὐτὸς δὲ ὁ Κύριος ἡμῶν 16 


᾿Ιησοῦς Χριστὸς, καὶ 6 Θεὸς καὶ πατὴρ ἡμῶν, ὁ ἀγαπήσας 
ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν 


- 1 Thess. 
iif. 13. 


χάριτι, "παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ὑμᾶς 17 


= Μειε1χ.8η; ἐν παντὶ λόγῳ καὶ ἔργῳ ἀγαθῷ. 


Eph. vi. 19; 
Col. iv. 8. 


mean, that the Gnostics would introduce them- 
selves into the Church, and represent them- 
selves as divine. 

6. τὸ κατέχον, that which hindereth. 8. Paul 
probably meant himself and the other apostles, 
during whose lifetime the Gnostics did not so 
fully discover themselves; nor did the open 
apostasy of the Christians take place till the 
apostles were gone. 

7. τὸ μυστήριον τῆς ἀνομίας. This perhaps 
merely means, this strange and unaccountable 
wickedness, Josephus says, καὶ τὸν ᾿Αντιπάτρον 
βιὸν οὐκ ἂν ἁμάρτοι τις εἰπὼν κακίαν μυστήριον. 
De Bel. Jud. p. 115. It seems to have been a 
proverbial expression, answering to ours of a 
monster of iniquity. 

Ibid. ὁ καιέχαν, sc. ἔστι The monstrous 
wickedness of the Gnostics is already in action; 
but there are cau:es which will hinder it from 
shewing itself openly until this hinderance is re- 
moved, Ὁ κατέχων (ἔστι). There is that which 
hindereth. 

8. ὁ ἄνομος. Still the singular for the plural : 
then these wicked persons will shew themselves 


openly. 
_ 9 The false miracles of the Gnostics are 


*TO λοιπὸν, προσεύχεσθε, ἀδελφοὶ περὶ ἡμῶν, ἵνα ὁ λόγος ὃ 


here intended. 

10. ἐν rots. The preposition is perhaps te 
be expunged. ᾿Απολλυμένοις is opposed to σω- 
ζομένοις in 2 Cor. ii. 15, as it is here to σωθῆ- 


ya. : 

Ibid. ἀνθ’ ὧν, because. See Luke i. 20. Tin 
ἀγάπην τῆς ἀληθείας may perhaps mean, the 
true love, i.e. God’s love to man in the scheme 
of redemption; as τέρασι ψεύδους mean fala 
wonders. 

11. πέμψει. The reading is probably πέμπει 

13. ἀπ᾽ ἀρχῆς from the beginning of the world 
See Eph. i. 4. The scheme of redemption hac 
been arranged by God from the beginning. Ser 
Matt. xix. 4. 

Ibid. εἰς σωτηρίαν. God hath chosen you ἐι 
be saved by being sanctified by the Spirit, and bi 
believing in the truth: Le. ye are sanctified bi 
the Spirit, and continue to believe the gospel 
and therefore ye will obtain the salvation whiel 
God ordained from the beginning. Compan 
1 Pet. i. 2. 

16. The reading is probably καὶ Θεὸς. 
πατήρ. 

17. ὑμᾶς after στηρίξαι is perhaps to b 
omitted. 


Κεφ. 8.] 


2 τοῦ Κυρίου τρέχη καὶ δοξάξηται καθὼς καὶ πρὸς ὑμᾶς, 


ΠΡΟΣ OEXZAAONIKEIS B. 


437 


Υ̓ καὶ ¥ Joh. vi. 443 
Rom. xv. 3}. 


iva ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων" οὐ, sohxvii.15; 


8 γὰρ πάντων ἡ πίστις. πιστὸς δέ ἐστιν ὁ Κύριος, ὃς στηρίξε 


g 1 Cor. i. 9; 
x. 18; 


4 ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. "πεποίθαμεν δὲ ἐν Κυρίῳ 1 Thess.v.24. 


ἐφ᾽ ὑμᾶς, ὅτι ἃ παραγγέλλομεν ὑμῖν, καὶ ποιεῖτε καὶ ποιή- ἢ 


cae vii. 


ὃ σετε. ὁ δὲ Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγά- Ὁ ver. 14,15; 


any τοῦ Θεοῦ, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ. 


Rom. xvi. 17; 
1 Cor. v. 
11, 13; 


6 Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Κυρίου 1 thee. 


a iv. 11; 


ἡμῶν ᾿Ιησοῦ Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ᾽ν. 


ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρ- 


Tit. iii. 10; 
3 Joh. 10. 


7 ἔλαβε Trap’ ἡμῶν. ς αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς" « 1 Cor.iv.165 
8 ὅτε οὐκ ἠτακτήσαμεν ἐν ὑμῖν, ἃ οὐδὲ δωρεὰν ἄρτον ἐφάγομεν 1 home 


παρά τινος, GAN ἐν κόπῳ καὶ μόχθῳ, νύκτα καὶ ἡμέραν ἐρ- ie 


ΠῚ 


9 γαζόμενοι, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν" fovy ὅτι οὐκ ὴ ἐν 


Ν ’ ἢ 3 4. 9 ς ‘ , a ea 4 . xviii. 
EX OpLEV ἐξουσ tay, αλλ, να C€AUTOUS ΤτυῖτοΟν δῶμεν υμὲν ELS TO xy, 34; 


i. 3; 
1 Cor. iv. 18; 


10 μιμεῖσθαι ἡμᾶς. ἰκαὶ yap Gre ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγ- 3 cor δἰ 9; 


γέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι, 


μηδὲ ἐσθιέτω. eee 


1l ἀκούομεν γάρ Tivas περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν « Mate.x.10; 


(2 ἐργαζομένους, ἀλλὰ περιεργαζομένους. ετοῖς δὲ τοιούτοις παρ- 


1 Cor. iv. 16; 
ix. 4, 6; 


αγγέλλομεν καὶ παρακαλοῦμεν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ xi 1; 


Χριστοῦ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι, τὸν ἑαυτῶν ἄρτον i. 


aaa 
Phil iil, 17; 


18 ἐσθίωσιν. "ὑμεῖς δὲ, ἀδελφοὶ, μὴ ἐκκακήσητε καλοποιοῦντες. 1 Τίω. ν. 18. 
1ι4ἰεἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, ‘Fen. ti. 19. 


15 τοῦτον σημειοῦσθε" 


16 φόν. * 


ε Eph. iv.28 ; 


καὶ μὴ συναναμύγνυσθε αὐτῷ, ἵνα ἐν- 1Thes.iv.11. 
τραπῇ; καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, 


ἀλλὰ νουθετεῖτε ὡς ἀδελ- " 95.. τ... 


i ver. 6; 


αὐτὸς δὲ ὁ Κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην » Matt xviii. 
διὰ παντὸς ἐν παντὶ τρόπφ' ὁ Κύριος μετὰ πάντων ὑμῶν. 


: 1 Cor. 
a 


11 ''O ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστι σημεῖον ἐν" as 


18 πάσῃ ἐπιστολῇ οὕτω γράφω" 


᾿Ιησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ἀμήν. 


Πρὸς Θεσσαλονικεῖς δευτέρα ἐγράφη ἀπὸ ᾿Αθηνῶν. 


Cuap. IIT. 2. ῥυσθῶμεν. This may allude 
to the violence of the Jews, Acts xviii. 13. 

3. τοῦ πονηροῦ may mean the evil one, as in 
sare vi. 13; xiii. 19, 38; Eph. vi. 16. 

5. els τὴν ἀγάπην κι τ. λ. Macknight takes 
this to mean, to imitate the love of God towards 
man, and the patience of Christ. But I should 
rather interpret it, that you may love God, and 
continue to shew patiently your faith in Christ. 
For this sense of ὑπομονὴ, see 1 Thess. i. 3; 
Titus ii. 2. 

6. στέλλεσθαι is velum contrahere, to sail cau- 
ttiously, to avoid. 
ane παρέλαβε. 
ἀρελάβετε. 
"Ὥς περιεργαζομένους. Not doing any thing 
for themselves, but busying themselves about 
other persons’ affairs. mosthenes has ἐξ ὧν 


The reading is probably 


ἡ χάρις τοῦ Κυρίον ἡμῶν vi 30; 


1 σον. χἰν.38; 
8 Cor. xiii.11; 
Phil. iv. 9; 

1 Thess.v.28. 


11Cor.xvi.31; 
Col. iv. 18. 


dprdty καὶ περιεργάξῃ in this sense, Philipp. iv. 


12 “The reading is probably παρακαλοῦμεν 
dy Κυρίῳ I. X. 

14 διὰ τῆς ἐπιστολῆς, this has been con- 
nected with σημειοῦσθε, signify that man to me 
by letter: but I should rather connect it with 
what goes before, and σημειοῦσθε means, mark 
that man, keep your eye on him. In Rom. xvi. 
17. it is σκοπεῖν. 

17. οὕτω γράφω. The part, which S. Paul 
wrote with his own hand, began with these 
words, and then followed 4 χάρις «. τ. A. which 
is the conclusion of all his pistles, and was 
probably always written with his own hand. 
This might have been added through the fear 
of a counterfeit Epistle: see ii 2. 


FIRST EPISTLE TO TIMOTHY. 


I suppose this Epistle to have been written soon after 8. Paul left 
Ephesus in 52: (see Acts xx. 1.) perhaps from Troas, At the beginning 
of the year he had sent Timothy to Corinth, intending him to return 
before his own departure : (Acts xix. 22; 1 Cor. iv. 17; xvi 10, 11.) but 
Timothy reached Ephesus either after 8. Paul had left it, or but a short 
time before: and since 8. Paul committed the church at Ephesus to 
Timothy, he sent this letter with instructions. 

For a life of Timothy, see Acta Sanctorum, Jan. 24. Cave, Tillemont. 


ΠΑΥΛΟΥ TOY ANOZTOAOY 


Η ΠΡΟΣ 


TIMOOEON 


EMIZTOAH ΠΡΩΤΗ. 


1 "ΠΑΥ͂ΛΟΣ ἀπύστολος ᾿Ιησοῦ Χριστοῦ, κατ᾽ ἐπιταγὴν Θεοῦ « Act. iz. 15; 


Col. i. 27: 


σωτῆρος ἡμῶν, καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν, Gai. i τ. 
4 Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει" χάρις, ἔλεος, εἰρήνη ἀπὸ » Act. χνὶ.1; 


1 Cor. iv. 17: 


Θεοῦ πατρὸς ἡμῶν καὶ Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου ἡμῶν. thew iid: 
8 "Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος 95.1.8: 


1 Pet. i. 8; 


eis Μ ακεδονίαν, ἵνα παραγγεΐλῃς τισὶ μὴ ἑτεροδιδασκαλεῖν, 1 Pet. i. 3. 


2%pndé προσέχειν μύθοις καὶ Ὑγενεαλογίαις ἀπεράντοις, αἵτινες Gal i 


era 


ζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν Θεοῦ τὴν ἐν πίστει" 4 ΠΝ 
δ "τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν a ἀγάπη ἐκ ζαθαρᾶς καρδίας 3 Tima. i. 16) 


8 καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀννποκρίτον: (ὧν τινὲς iio 


ce 


7 ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν, θέλοντες εἶναι " Rom. iil. 
νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσι, μήτε περὶ τίνων Gal. τ' τά. 


s διαβεβαιοῦνται: ®oidapev δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις aut 


9 νομίμως χρῆται, 


ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις | 


? ¢Raa τῇ, 


εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, 12, 


Β ae oe 


10 καὶ βεβήλοις, πατραλῴαις καὶ μητραλῴαις, ἀνδροφόνοις, πόρ- 
νοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ 


Cuap. I. 1. ἐπιταγήν. Macknight under- 
stands the command to write this Epistle: but 
the word is probably connected with ἀπόστολος. 
It was by the command of God that S. Paul 
was an apostle. See 1 Cor. i. 1; 2 Cor, i. 1. 

2. τέκνῳ. In allusion to Timothy having 
been converted by S. Paul. See Acts xiv. 6, 
xvi. 1, notes. 

Ibid. ἡμῶν is probably an interpolation. 

3. προσμεῖναι. Knatchbull would read πρόσ- 
joey: in the imperative. The sense seems to 
be imperfect, and is not completed till ver. 18. 

Ibid. ἑτεροδιδασκαλεῖν. conceive this to 
allude to Gnostics, who mixed up Judaism, 
heathenism, and the gospel, and were now be- 
ginning to appear in Asia Minor. 


4 pious. See iv. 7; 2 Tim. iv. 4; Titus i. 
14, 

Ibid. γενεαλογίαις. See Titus iii. 9. The 
expression is referred to the Gnostic notion of 
emanations by Irenzus, Tertuilian, Epiphanius, 
&c. See the Dissertation of Langius. 

Ibid. οἰκονομίαν. This seems certainly the 
true reading, rather than οἰκοδομίαν. ‘H ol- 
κονομία Θεοῦ ἐν πίστει means the real gospel. 

δ. παραγγελίας. Of the doctrine which you 
are to deliver. See wapayyelAps in ver. 8, 18; 
iv. 11, &. Raphel, Macknight. 

7. νομοδιδάσκαλο. The Jewish law was 
taught in part by the Gnostics. So in Titus i. 
14. he speaks of Jewish fables. 


440 


ivi. 15; 
1 Thess. ii. 4. 


ENISTOAH 


[Κεφ. 1, 2 


εἴτε Erepov τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, 'κατὰ τὸ 11 
“ ΄ο A > a 3 ‘ 
εὐαγγέλιον τῆς δόξης τοῦ μακαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγὼ, 


καὶ χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ ᾿ἴησοῦ τῷ Κυρίῳ 12 


k Joh. ix. 
89, 41; 
Act. iii. 17; 
i. 8; 

ix. 1; 

xxii. 4; 
xxvi. 9; ate 
1 Cor. xv. 9; στῳ 
Gal. i. 13; 
Phil. iii. 6. 


ἡμῶν, ὅτι πιστόν pe ἡγήσατο, θέμενος εἰς διακονίαν, ᾿ τὸν 18 
πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν' ἀλλ᾽ 

ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ ὑπερεπλεόνασε δὲ ἡ 14 
χάρις τοῦ Κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χρι- 
Inoot ἱπιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι 
Χριστὸς ᾿Ιησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαιε, 


μαι, 


δ 


I Matt.ix.13; ὧν πρῶτός εἰμε ἐγώ' ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ 16 


Mar. ii. 17, 
Lu. v. 32; 
xix. 10; \ 


πρώτῳ ἐνδείξηται ᾿Ιησοῦς Χριστὸς τὴν πᾶσαν μακροθυμίαν, 


’ a 4 3 3 > ΄-ν 9 Ἁ 
1 Job. ii. 5, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ET αὐτῷ εἰς ζωὴν 
”~ ΄ᾳ- “A 39 9 ’ > ’ ’ 
m vi, 15,16; σἰώνιον' ™r@ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ 17 


Rom. xvi. 27. 


a vi. 12; 
2 Tim. iv. 7. 


σοφῷ Θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
πγαύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, 18 
κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν 
αὐταῖς τὴν καλὴν στρατείαν, “ἔχων πίστιν καὶ ἀγαθὴν συνεί- 19 


᾿ . 5» , .Ν ’ ’ , pf 
P1Cor.v.5; Snow, ἣν τινὲς ἀπωσάμενοι περὶ THY πίστιν ἐναυώγησαν" Pay 20 


4 Tim. ii.17; 2 


ie 1A. ἐστιν Ὕμέναιος καὶ ᾿Αλέξανδρος, obs παρέδωκα τῷ Σατανᾷ, 
ἵνα παιδευθῶσι μὴ βλασφημεῖν. 
ITAPAKAAN οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσ- ῶ 
q Jer xxix.7. evyas, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, “ὑπὲρ 2 
βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ 
ἡσύχιον βίον διώγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. τοῦτο 8 


11, κατὰ τὸ εὐαγγέλιον. This is connected 
with ὑγιαινούσῃ.---απά whatever else is opposed to 
that sound doctrine which is in accordance with 
the gospel, given for the glory of God: which gos- 
pel has been entrusted to me; and I thank our 
Lord Jesus Christ, that he has thought me fit to 
be trusted with it. Theophylact, Wolfius. 

12. ἐνδυναμώσαντιι In reference to the 
δυνάμεις, or miraculous gifts. 

14. And I was not only pardoned for having 
done this in ignorance : but the gracious mercy of 
God has given me a superabundant share of faith 
and love. Πίστεως is opposed to ἀπιστίᾳ, and 
ἀγάπης to βλάσφημον, διώκτην &c. 

15. ἀποδοχῆς ἄξιος was a common phrase. 
Philo Judweus has μόνος δ' ἀποδοχῆς ἄξιος. 
vol. ii. p. 410. Diodorus Siculus, τὸ 8 ἔργον 
τοῦτο μὴ μόνον εἶναι καὶ τὸ μέγεθος ἀποδοχῆς 
ἄξιον. i. p. 44. 

Ibid. πρῶτος. 
in the next verse. 

16. διὰ τοῦτο may perhaps mean, in conse- 
quence of what has just been said, viz. that Christ 
came into the world to save sinners, J obtained 
pardon, ἵνα ἐν ἐμοὶ κι τ. Δ. so that Jesus Christ 
shewed in me &c. See Matt. i. 22. 

Ibid. τὴν πᾶσαν μακροθυμίαν. The greatest 


The greatest: and so πρώτῳ 


feng Sem ering: Raphel, Wolfius. 
bid. ὑποτύπωσις is a likeness made by im- 
Pression, 


17. τῶν αἰώνων might be translated of the dis- 
pensations, according to the note at Titus i. 2, 
and might mean that the Jewish and Christian 
dispensations came from God. But the word 
αἰὼν, in the plural, was used for eternity. 

Ibid. σοφῷ is probably an interpolation. 
Macknight translates it, te the wise God alone, 
i. 6. only to the wise God, and at Rom. xvi. 27. 

18. κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας. 
This is the doctrine which I command thee to 
teach, according to the power of teaching which 
came upon you by inspiration. See iv. 14. 

20. Ὑμέναιος. It has been doubted whether 
he is the same mentioned in 2 Tim. ii. 17, who 
denied the resurrection. See Mosheim, De Re- 
bus ante Const. Cent. i. 59. Their identity is 
assumed by Van Till, Vitringa, Buddeus, and 
Ittigius. 

Ibid. ᾿Αλέξανδρος. Vitringa conceived him 
to be the coppersmith mentioned in 2 Tim. iv. 
14, and the person mentioned in Acts xix. 33. 

Ibid. Σαταγᾷ. See note at 1 Cor. v. 5. 

Cuap. II. 1. Raphel thinks there is no 
precise distinction between δεήσεις, προσευχὰς, 
ἐντεύξεις. Elsner interprets δέησις, de je 
malorum ; προσευχὴ, votum boneram; ἔντευξις, 
vuchemens rogatio. 

2. ἵνα διάγωμεν. That God may grant us to 
live quietly under these governors. 

ὃ. τοῦτο. That we should pray for all men. 


Κεφ. 2, 8.] 


ΠΡΟΣ ΤΊΜΟΘΕΟΝ A. 


441 


γὰρ καλὸν καὶ ἀποδεκτὸν ἐνώπιον τοῦ σωτῆρος ἡμῶν Θεοῦ, 
4 τὸς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπύγνωσιν ἀλη- " Exech. 


xviii. 23; 


ὃ θείας ἐλθεῖν. "εἷς γὰρ Beds, els καὶ μεσίτης Θεοῦ καὶ ἀνθρώ- 3 Pet. iit. 9. 
6 πων, ἄνθρωπος Χριστὸς ᾿Ιησοῦς, to δοὺς ἑαυτὸν ἀντίλυτρον " Job. xvii. 85 


7 ὑπὲρ πάντων" τὸ μαρτύριον καιροῖς ἰδίοις, “eis ὃ ἐτέθην ἐγὰ 


Rom. iii, 30; 
x. 12; 
Gal. hii. 19; 


κήρυξ καὶ ἀπόστολος" (ἀλήθειαν λέγω ἐν Χριστῷ, ov Ψψεύ- Heb. ix. 15. 


8 δομαι) διδάσκαλος ἐθνῶν, ἐν πίστει καὶ ἀληθείᾳ. 


x Βούλομαι " dhe 


οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας αὶ ἀρ εἶμι 
9 ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ: γώσαύτως καὶ Ca. i 14; 

Tas γυναῖκας, ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφρο- 10. oo 

σύνης κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἢ χρυσῷ, ἣ μαργα- . bet ix. 15; 
10 pitats, ἢ ἱματισμῷ πολυτελεῖ, ἀλλ᾽ ὃ πρέπει γυναιξὶν ἐπαγ- aril. 31; 


11 γελλομέναις θεοσέβειαν be ἔργων ἀγαθῶν. 


: Γυνὴ ἐν ἡσυχίᾳ ix 1; 195 


12 μανθανέτω ἐν πάσῃ ὑποταγῇ. γυναικὶ δὲ διδάσκειν οὐκ éem- =| 


Rv. 16; 


18 τρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ. . ᾿Αδὰμ Fert Eph. αὶ, τ 
14 γὰρ πρῶτος ἐπλάσθη, εἶτα Eva. καὶ ᾿Αδὰμ οὐκ ἠπατήθη" τ, 


8 Tim. i, 11. 


13% δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε' σωθήσεται δὲ ᾿ pia 
διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ «"πλὶν. 3; 


ἁγιασμῷ μετὰ σωφροσύνης. 
8 ,ΠΙΣΤΟΣ ὁ λόγος" 


Esa. i. 133 
Mal. i. 11; 
Joh. iv. 21. 


εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ , a ii. 8, 


2 ἔργου ἐπιθυμεῖ. ἀδεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, 1 Pet. iil 8. 


8 Gen. iii.16; 


μιᾶς γυναικὸς ἄνδρα, νηφάλεον, σώφρονα, κόσμιον, φιλόξενον, 1 Cor. xiv 34; 
ph. v. 


® Gen. i. 27; ii. - 22; 
.1. ἀ Tit. 


1 Cor. xi. 8, 9. 
Phil. i i. 6. 


5. There is one God both of Jews and Gen- 
tiles: (see Rom. iii. 29, 30,) he therefore 
wishes us to pray for all, that all may be saved. 
See Zech. xiv. 9. 

6. τὸ μαρτύριον, the fact which was to be wit- 
nessed at the appointed time. The atonement of 
Christ was that which was to be declared by 
the apostles. See 1 Cor. i. 6. 

7. The words ἐν Χριστῷ are perhaps an in- 
terpolation. 

8. ὁσίους χεῖρας x. 7. A. When men pray, 
they should be free from the commission of 
any crime, should feel no anger, and have no 


disputes with their neighbour. Demosthenes 
writes, θεοῖς ᾽Ολυμπίοις ταν σς, καὶ πάσαις ὁσίας 
In Midiam, p. 


δεξιὰς καὶ ἀριστερὰς ἀνίσχοντες. 
53]. 


9. τὰς yuvaixas. Some would repeat προσεύ- 
xeoGa: here from ver. 8, in which case it would 
signify attending prayer, because women were 
not to speak in the assemblies: but the con- 
struction may be, βούλομαι τὰς γυναῖκας κοσ- 
μεῖν ἑαυτὰς ἐν καταστολῇ κοσμίφ. 

Ibid. καταστολῇ. This is said to be a long 
robe covering the whole wz ted Chrysostom, 
Theodoret, Theophylact. rs interpret it 
of sedatus animus et remissus. 

10. δι᾽ ἔργων ἀγαθῶν. The usual construc- 
tion is ἀλλὰ κοσμεῖν ἑαυτὰς δὶ ἔργων ἀγαθῶν, 


ν Gen. iii. 6; 8 Cor. xi. 8. 9 Act. zz. 28; 


and the words ὃ πρέπει «. τ. A. are put in a 
parenthesis: but Knatchbull would connect 8? 
ἔργων ἀγαθῶν with ἐπαγγελλομέναις θεοσέβειαν 
—but to clothe themselves in such a dress as be- 
comes women who by good works profess themselves 
to be religious. 

1]. μανθανότω. See 1 Cor. xiv. 35. 

Ibid. ὑποταγῇ. This confirms what was said 
at 1 Cor. xi. 3. 

14. The reading is probably ἐξαπατηθεῖσα. 

15. σωθήσεται διὰ τῆς Texvoyovlas. This re- 
fers, not only to Eve, but to the whole race, 
and perhaps contains an allusion to the pro- 
mised seed of the woman, Gen. iii. 15. Knatch- 
bull. 

Cuap. III. 1. Πιστὸς ὃ λόγος. 
nect this with the preceding. 

Ibid. ἐπισκοπῆς. See note at Acts xx. 17. 

2. μιᾶς γυναικὸς ἄνδρα. Some of the fathers 
understood this as a prohibition of second mar- 
riages; and so Grotius, Salmasius, Vitringa : 
but it seems more probable that polygamy is 
intended. See Wolfius. 

Ibid. νηφάλεον, sober, or vigila 

Ibid. κόσμιον. Theodoret ex θην it, κόσ- 
μιον καὶ φθέγματι καὶ σχήματι καὶ βλέμματι καὶ 
βαδίσματι, ὅστε καὶ διὰ τοῦ σώματος φαίνεσθαι 
τὴν τῆς ψυχῆς σωφροσύνην. 


Some con- 


4-42 EMIZTOAH [Kep. 8, 


+2 Timi 24. διδακτικόν' ἐμὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ἀλλ᾽ 8 
ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον' τοῦ ἰδίον οἴκου καλῶς προ- 4 
ἱστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος" 
εἰ δέ τις τοῦ ἰδίον οἴκου προστῆναι οὐκ οἶδε, πῶς ἐκκλησίας δ 
Θεοῦ ἐπιμελήσεται ; μὴ νεύφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα 6 

ΕἼ0οε. ν.13, ἐμπέσῃ τοῦ διαβόλου. ἴδεῖ δὲ αὐτὸν καὶ μαρτυρίαν καλὴν 7 
ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ πα- 

ε Δοι. τὶ. 8. γίδα τοῦ διαβόλου. ἐΔιακόνους ὡσαύτως σεμνοὺς, μὴ διλό- 8 

». 19. σους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, ὃ" ἔχον- 9 
τας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. καὶ οὗτοι 10 
δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν, ἀνέγκλητοι 
ὄντες. γυναῖκας ὡσαύτως σεμνὰς, μὴ διαβόλους, νηφαλέους, 11 
πιστὰς ἐν πᾶσι. διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκ- 12 
νων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων. οἱ γὰρ καλῶς 13 
διακονήσαντες βαθμὸν ἑαντοῖς καλὸν περιποιοῦνται, καὶ πολ- 
λὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ ᾿Ιησοῦ. Ταῦτά cori 
γράφω, ἐλπίζων ἐλθεῖν πρός σε τάχιον' ἐὰν δὲ βραδύνω, ἵνα 15 


εἰδῆς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλη- 
ala Θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας. 


8. πάροινον, petulantem et injurium vini abusu. 
Chrysostom, Priceus, Suicer, Elsner. 

Ibid. πλήκτην is referred by some to violence 
of words as well as of the hand. The words μὴ 
aloxpoxep8% are probably an interpolation. 

4. ἔχοντα, keeping. 

6. μὴ νεόφυτον. Not a man very lately con- 
verted to Christianity. | 

Ibid. διαβόλου. Erasmus and Luther un- 
derstand this of the slanderous enemy: but Chry- 
sostom, Theodoret, Theophylact, &c. interpret 
it.of the Devil. This is perhaps one of the few 
places in the Bible which speak of pride as the 
cause of the angels being punished. See 2 
Pet. ii. 4. 

ἢ. He ought also to be a man of known good 
character, lest the heathen should be able to 
reproach him, as the Devil will certainly urge 
them to do. One of the plans of the Devil to 
injure the gospel, was to spread evil reports 
against the lives of the Christians. 

8. 8:Adyous. Theophylact explains it, ἄλλα 
φρονοῦντας καὶ ἄλλα λέγοντας, καὶ ἄλλα τούτοις 
καὶ ἄλλα ἐκείνοις. 

11. γυναῖκας. This is understood of deacon- 
esses by Clement of Alexandria, Chrysostom, 
Theophylact, Grotius, &c. See Rom. xvi. 1. 
Pliny mentions ministre in his letter to Trajan, 
x. 97. 

18. Bacudy. This is understood of obtaining 
higher offices in the church, by Grotius, Raphel, 
Lightfoot, Wolfius. But Elsner thinks it is a 
Jewish expression for holding a high rank in the 


'KAI ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστή- 16 
,' ρίον, Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι, ὥφθη 
ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη 


world to come. 

Ibid. παρρησίαν. This seems to confirm the 
first interpretation of βαθμόν. If the deacon 
behaved well, he became a presbyter, and was 
more employed in teaching. 

14. ἐλπίζων, although hoping. Raphel, Scho- 
merus. 

15. Some connect στύλος καὶ ἑδραίωμα τῆς 
ἀληθείας with what follows: but Origen in 
five places connects it with ἐκκλησία, as do 
Athanasius and Epiphanius. See Weber’s 
Dissertation in the Critici Sacri. 

16. Θεός. This strong argument for the di- 
vinity of Christ is evaded by substituting ὃς or 
ὃ for Θεός. But Berriman has established the 
reading of Θεός; he shews that ninety-one 
Greek MSS. read Θεὸς, only three read $s, and 
not one reads 8 The word μυστήριον would 
also have no meaning, if we read $s or & He 
had mentioned μυστήριον in ver. 9. 

Ibid. πνεύματι probably means the divine 
nature of Christ, as in Heb. ix. 14; 1 Pet. iii. 
18. It was this which enabled him to be per- 
fectly righteous. 

Ibid. ὥφθη ἀγγέλοις. This may mean, that 
angels had been unable to see the Son of God 
before his incarnation. See Eph. iii. 10; 1 
Pet. i. 12. 

Ibid. ἐκηρύχθη---ἐπιστεύθη. This also may 
be considered a mystery, when we think of the 
state of the heathen world, and the rapid spread 
of Christianity. 


Κεφ. 4.} 


4 ἐν δόξῃ. 


ΠΡΟΣ ΤΙΜΟΘΕΟΝ A. 


448 


KTo δὲ πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς * Pas 


ἀποστήσονται τινὲς τῆς πίστεως, προσέχοντες πνεύμασι πλά- 2 Tim. ill. 13 


2 vos καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, ΤΙΣ ᾿ 


8 κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, 


1 Joh. i, 18. 
| Gen. ix. 3; 


ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετὰ Ron. xiv. 6. 


4 εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 


Ὥ org 2 Gen. i. 51; 
Act. x. 15; 


πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητον, μετὰ εὐχαρισ- Rom. xiv. 


14,20; 


5 τίας λαμβανόμενον: ἁγιάζεται γὰρ διὰ λόγου Θεοῦ καὶ ἐντεύ- κ Cor. x. 28; 


6 ἕξεως. "Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς, καλὸς ἔσῃ διάκο-. 


» 3 Τίπι. ἰ. 5; 


νος ᾿Ιησοῦ Χριστοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως, Kab ili. 14, 15. 


7 τῆς καλῆς διδασκαλίας ἡ παρηκολούθηκας. οΤοὺς δὲ βεβή-» οἱ, 4; 


20; 


λους καὶ γραώδεις μύθους Trapatrou γύμναξε δὲ σεαυτὸν πρὸς 2 Tim li, 


8 εὐσέβειαν' Ρή γὰρ σωματικὴ γυμνασία πρὸς ὀλύγον ἐστὶν ὠφέ- 


16,28; 
Tit. _ 14; 


duos’ ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμος ἐστιν, ἐπαγγελίαν © a 
9 ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 4πιστὸς ὁ λόγος καὶ Col. i. 33. 


10 πάσης ἀποδοχῆς ἄξιος" εἰς τοῦτο γὰρ καὶ κοπιῶμεν καὶ ὀνει- 


q i. 16. 


διζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι, ὅς ἐστι σωτὴρ πάντων 


11 ἀνθρώπων, μάλιστα πιστῶν. 


Παράγγελλε ταῦτα καὶ δίδασκε. 


12 "μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν ε Tit i 
πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πνεύματι, ἐν τα τ 


Cuar. IV. 1. Td δὲ πνεύμα. Some have 
supposed S. Paul to allude to Dan. xi. 36, &c. 
but I do not conceive him to speak of any pro- 
phecy in the Old Testament, but to mean, that 
what he was now going to say had been revealed 
to all the apostles and himself. I should refer 
the whole passage to the evil effects which were 
to come upon the church from the errors of the 
Gnostics. See 2 Thess. ii. 3. 

Ibid. ὑστέροις καιροῖς. Similar expressions 
will be found in 2 Tim. iii. 1; James v. 3; 2 
Pet. iii. 3; Jude 18. I should understand them 
all of the times of the Christian dispensation, 
which is certainly the meaning in Acts ii. 17; 
Heb. i. 1; 1 Pet. i. 20; and in John ii. 18. we 
are expressly told that the last time, which had 
been so often predicted, was already come: i. e. 
the Gnostic doctrines began to infect the church 
at the close of the first century. 

Ibid. ἀποστήσονται. This is probably the 
same as the ἀποστασία mentioned in 2 Thess. 
ii. 8. The Gnostic doctrines were spreading in 
the middle of the first century, but they did not 
cause much defection from the church till the 
end of that century. 

Ibid. διδασκαλίαις δαιμονίων might mean 
either doctrines suggested by evil spirits, or doc- 
trines concerning evil spirits, e. g. concerning 
their worship. The former seems preferable. 
See Wolfius. 

2. ἐν ὑποκρίσει ψευδολόγων. Through the hy- 
pocrisy of lying teachers. Knatchbull, Mac- 
knight. 

Ibid. κεκαυτηριασμένων. The metaphor is 
taken from persons being branded for crimes. 


Cicero speaks of Piso as ‘“ hominem omnium 
scelerum libidinumque maculis notatissimum.” 
Pro Domo, 9. 

3. ἀπέχεσθαι. We must understand κελευ- 
ὄντων. There is a similar construction in 1. 
Cor. xiv. 34. Many of the Gnostic sects prac- 
tised great austerities. 

7. μύθους. See note at i. 3, 4. 

8. σωματικὴ γυμνασία is in allusion to the 
exercises for the games, Estius, Wolfius. 

Ibid. ἐπαγγελίαν ἔχειν might mean, to have 
received a promise, 88 in Heb. vii. 6, or, to be 
able to give a promise, as in Arrian, εἰ δ' ἀρετὴ 
ταύτην ἔχει τὴν ἐπαγγελίαν, εὐδαιμονίαν ποι- 
joa 


9. ὁ λόγος, viz. that godliness is profitable &c. 

10. els τοῦτο, to obtain this godliness. The 
reading is probably εἰς τοῦτο ahs κοπιῶμεν καὶ 
ἀγωνιζόμεθα. 

Ibid. ὅτι ἠλπίκαμεν. Because we firmly be- 
lieve that godliness, as I have said, contains a 
promise of happiness in the world to come. 

Ibid. μάλιστα πιστῶν. Who publisheth sal- 
vation to all, though the believers only be ac- 
tually saved. Fell. 

12. μηδείς. This is an exhortation to Timo- 
thy, to give no cause for persons to despise his 
youth, Six years had probably elapsed since 
the circumcision of Timothy in 46. See Acts 
xvi. 8. 

‘Ibid. ἐν πνεύματι. These words are probably 
an interpolation: otherwise they might mean, 
in the management of the spiritual gifts which 
you have received. 


444 ἘΠΙΣΤΟΛΗ [Κεφ. 4, δ. 
πίστει, ἐν ἁγνείᾳ. ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ ἰδ 
παρακλήσει, τῇ διδασκαλίᾳ. "μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσ- 14 
δ’ ματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν 
τ 6) τοῦ πρεσβυτερίου. ταῦτα μελέτα, ἐν τούτοις ἴσθι ἵνα σοῦ ἡ 15 
2 Tim. i. 6. προκοπὴ φανερὰ ἡ ἡ ἐν πᾶσιν. ἔπεχε σεαντῷ καὶ τῇ διδασκαλίᾳ" 16 
ἐπίμενε αὐτοῖς. τοῦτο γὰρ ποιῶν, καὶ σεαυτὸν σώσεις καὶ τοὺς 
ἀκούοντάς σου. 
tITPESBYTEPN μὴ ἐπιπλήξης, ἀλλὰ παρακάλει ὡς πα- ὅ 
τέρα' νεωτέρους, ὡς ἀδελφούς" πρεσβυτέρας, ὡς μητέρας" νεω- 3 
τέρας, ὡς ἀδελφὰς, ἐν πάσῃ ἁγνείᾳ. Χήρας τίμα τὰς ὄντως 8 
αὐ υνα; χήρας. Yel δέ τις χήρα τέκνα ἣ ἔκγονα ἔχει, μανθανέτωσαν 4 
Μὴν τὸ; πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν, καὶ ἀμοιβὰς ἀποδιδόναι τοῖς 
Eph. vi. 1, 2. plied tapas τοῦτο γάρ ἐστι καλὸν καὶ ἀποδεκτὸν ἐνώπιον τοῦ 
2 Ln. ti. 86; Θεοῦ. τἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ τὸν Θεὸν, δ 
mi καὶ προσμένει ταῖς δεήσεσι καὶ ταῖς προσευχαῖς νυκτὸς καὶ 
ἡμέρας" ἡ δὲ σπαταλῶσα, ζῶσα τέθνηκε. καὶ ταῦτα παράγ- 8 
γ Gal. vi. 10. γέλλε, ἵνα ἀνεπίληπτοι ὦσιν. Yet δέ τις τῶν ἰδίων καὶ μάλιστα § 8 
τῶν οἰκείων οὐ προνοεῖ, THY πίστιν ἤρνηται, Kal ἔστιν ἀπίστον 
χείρων. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα, γε- 
2 Gen.xviii.4; YOVUIA ἑνὸς ἀνδρὸς γυνὴ, "ἐν ἔργοις καλοῖς μαρτυρουμένη, εἶ 10 
μϑη τ 38,44, ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ 
abet vee: θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησε. 


t Lev. xix. 
83. 


Φ 


Νεωτέρας δὲ χήρας παραιτοῦ" ὅταν γὰρ καταστρηνιάσωσι τοῦ 11 
Χριστοῦ, γαμεῖν θέλουσιν, ἔχουσαι κρίμα, ὅτι τὴν πρώτην 12 


® Tit. ii. 3. 


πίστιν ἠθέτησαν' "ἅμα δὲ καὶ ἀργαὶ μανθάνουσι περιερχόμεναι 18 


τὰς οἰκίας" οὐ μόνον δὲ ἀργαὶ, ἀλλὰ καὶ φλύαροι καὶ περίεργοι, 

ν 1Οοτ. τ 9. λαλοῦσαν τὰ μὴ δέοντα. ὃ βούλομαι οὖν νεωτέρας γαμεῖν, τεκ- 14 
νογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντι- 

κειμένῳ λοιδορίας χάριν. ἤδη γάρ τινες ἐξετράπησαν ὀπίσω 15 


«το. 8. τοῦ Σατανά. 


14. μὴ ἀμέλει. See 1 Thess. v. 19; 2 Tim. 
i. 6. The allasion is to the spiritual gifts which 
Timothy had received. 

Ibid. ἐπιθέσεως. This was either, when he 
was originally converted, or when the church at 
Ephesus was committed to him: most proba- 
bly the latter. 

15. ἐν πᾶσι. Either to all persons, or in all 


things: but the preposition is perhaps an inter- 
polation. 
Cuap. V. 1. Πρεσβυτέρῳ here means an old 


man, rather than a presbyter. Wolfius. 

8. τίμα is understood to mean support, or 
maintain, by Grotius, Vitringa, &c. (See ver. 
17.) Tas ὄντως χήρας is widows who have no re- 
lations to support them. 

4. pavOavérwoay, let these children learn &e. 
Chrysostom, Elsner, Beza, Schmidius. 

6. ννκτὸς καὶ ἡμέρας. See Luke i. 75; ii. 87; 
Acts xxvi. 7; 1 Thess. v. 17. 


“Εἴ τις πιστὸς ἣ πιστὴ ἔχει χήρας, ἐπαρκείτω 16 


8. ἤρνηται. He violates a duty which Chris- 
tianity imposed upon him, and neglects that 
which many heathen perform. 

9. Χήρα καταλεγέσθω. Let a woman be put 
spon the list of widows, i.e. of those who were 
to be supported by public contribution. See 
Acts vi. 1; ix. 41; which shew how early this 
charitable custom began. 

Ibid. γεγονυῖα is cou ε with what goes be- 
fore by Schmidius and Wolfius. 

11. παραιτοῦ. to put upon the list. 

12. τὴν πρώτην πίστιν is said to mean, their 

promise to lead a religious life, by Οτο- 
tius, Schmidius, Wolfius. 

13. μανθάνουσι περιερχόμεναι is the same as 

μανθ. περιέρχεσθαι. Wolfius. 

Ὡς ἐκβοιέν , the younger widows. 

16. The words πιστὸς ἢ are probably an in- 
terpolation. 


Κεφ. 5, 6.] 


ΠΡΟΣ TIMO@BEON A. 


445 


αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, iva ταῖς ὄντως χήραις 


ἐπαρκέσῃ. 


1 “Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσ- « ὁ Hoe, κα δ: 
18 θωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. “λέγει 1¢ 1 Cor. te. 12 
yap ἡ γραφὴ, “Βοῦν ἀλοῶντα ov φιμώσεις"᾽ καὶ ἄξιος ὁ ἐρ- eee 


19 yaTns τοῦ μισθοῦ αὐτοῦ. 


20 παραδέχου 


31 βον ἔχωσι. 


‘Kara πρεσβυτέρου κατηγορίαν μὴ Phil. ἡ. 295 
ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων. 
ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φό- 


1 These.v.133 
Τοὺς Heb. xiii. 11. 
e Deut.xxv.4; 
Lev. xix. 183 


Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Κυρίου Mot mie 


Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς | Gor. ix. 9. 


22 χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 


6 Χεῖρας 15. 


ταχέως μηδενὶ ἐπιτίθει, Hap’ κοινώνει ἁμαρτίαις ἀλλοτρίαις. ε εἰ 14; 


28 Σεαυτὸν ἁγνὸν τήρει" 


Act. t. wi. 6; 


b μηκέτι ὑδροπότει, ἀλλ᾽ οἴνῳ ὀλόγῳ viii. 17; 


χρῶ, διὰ τὸν στόμαχόν σου κὰὶ τὰς πυκνάς cov ἀσθενείας. Tin δ 
84 Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι, προάγουσαι eis 2 Tim. i. 6 


25 κρίσιν" τισὶ δὲ καὶ ἐπακολουθοῦσιν. ὡσαύτως καὶ τὰ καλὰ 15. 


h Peal. eiv. 


ἔργα πρόδηλά ¢ ἐστι καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύναται. 
6 ""ὉΣΟΙ εἰσὶν ὑπὸ ξυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης | Eph. vi. 5; 


τιμῆς ἀξίους ἡγείσθωσαν, iva μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ 


ς Col. iil. 22; 


2 διδασκαλία βλασφημῆται. οἱ δὲ πιστοὺς ἔχοντες Sowire, 1 Pet. ib 19 
μὴ κω γαφρονείτωσαν, ὅτε ἀδελφοί εἰσιν' ἀλλὰ “μᾶλλον δου- 
λευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ, οἱ τῆς εὐτργεσιαι 


8 ἀντιλαμβανόμενοι. ταῦτα δίδασκε καὶ παρακάλει. 


ki. 8,4; 
ΚΕ TS Gel ἰ. 67. 


ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς 7 " 


1 Cor. viii. 33 


τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν δι- 3 Tn. ii 38; 
4 δασκαλίᾳ, ᾿Ἰτετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ πὶ Pies? 
ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασ- ag 17; 
5 φημίαι, ὑπόνοιαι πονηραὶ, ™rapadiatpiBal διεφθαρμένων ay- Hii Τὸν 


θρώπων τὸν νοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, Vopse~ 


2 Pet. ii. 3, 
4 Joh. 10. 


ζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. ἀφίστασο ἀπὸ τῶν = iv. 8; 


6 τοιούτων. 


17. τιμῆς seems to mean support, or mainte- 
nance. See ver. 3. 

18. καὶ ἄξιος. These words are not in the 
Old Testament, unless allusion is intended to 
Lev. xix. 13. They are recorded in Matt. x. 
10, Luke x. 7, as spoken by our Saviour, and 
were perhaps a proverbial expression. Perhaps 
S. Paul only meant Βοῦν 4A. οὐ φιμώσεις as a 
quotation, and he added the latter sentence as 
well known. 

21. ἐκλεκτῶν ἀγγέλων. Josephus writes, 
μαρτύρομαι 8 ἐγὼ μὲν ὑμῶν τὰ ἅγια, καὶ τοὺς 
ἱεροὺς ἀγγέλους τοῦ Θεοῦ, καὶ πατρίδα τὴν κοι- 
why. De Bel. Jud. ii. 16, 4. 

24. This is said with reference to Timothy 
forming a judgment of other men. Some men's 
sins are quite plain and notorious, anticipating 
the examination (κρίσιν) made into them: others’ 
are not found out till they are examined. 


ing the benefit of their services. 


Prov. xv. 16; 


n”Eote δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ AUT Heb. xii. δ. 


25. τὰ ἄλλως ἔχοντα. Those good works, 
which are not πρόδηλα. Alberti, Bos, Wolfius, 

Cuap. VI. 1. δεσπότας, i.e. unbelievers. 

2. τῆ: εὐεργεσίας ἀντιλαμβανόμενοι. Receiv- 
Elsner, Mao- 
knight. 

5. wapadiarp:Bal would be perverse disputa- 
tions: but the true reading is probably d:awe- 
parpiBal, vehement contentions. 

Ibid. νομιζόντων. Who look upon reli 
merely as a means of gaining money. See Acts 
xx. 29; Rom. xvi. 18; 2 Cor. ii. 17; 1 Thess. 
ii. 5; Tit. i. 11; Jude 16. The words ἀφίστα- 
co ἀπὸ τῶν τοιούτων are perhaps an interpola- 
tion. 

6. pera abrapxelas, if accompanied with con~ 
tentment. Schmidius, Wolfius. Bringing with 
it a sufficiency. Hombergius. 


446 


ἘΠΙΣΤ. ΠΡΟΣ ΤΊΜΟΘΕΟΝ A. 


[ Keg. 6. 


ὁ Jobi.21; apxeias. “οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι ἢ 


tne Pros, οὐδὲ ἐξενεγκεῖν τὶ δυνάμεθα Péyovres δὲ διατροφὰς καὶ σκε- 8 
ating κε 14, πάσματα, τούτοις ἀρκεσθησόμεθα. «Οἱ δὲ βουλόμενοι πλου- 9 
18. τεῖν, ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας 
εἴας Εἰ πολλὰς ἀνοήτους καὶ βλαβερὰς, αἵτινες βυθίξουσι τοὺς ἀν- 
Meat. vi 35: θρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. "pita γὰρ πάντων τῶν 10 
4 Ριυ. κακῶν ἐστιν ἡ φιλαργυρία' ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν 
a, ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 
rade 2, ἐΣὺ δὲ, ὦ ἄνθρωπε τοῦ Θεοῦ, ταῦτα φεῦγε' δίωκε δὲ δικαι- 11 
Jac. v. 1. 


΄ ,» » , > 7 e \ ’ ae ae 
οσύνην, εὐσέβειαν, “σπιστιν, ayarny, ὑπομονὴν, πρᾳοτητα ae: 12 


16, 

ipl vitov τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου 
32. ζωῆς, eis ἣν καὶ ἐκλήθης, καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν 

ὁ ver. 19; ἐνώπ Le ΄ , \ » 2 a 
i. 18; ον πολλῶν μαρτύρων. υΠαραγγέλλω σοὶ ἐνώπιον τοῦ 18 
35. 96 x Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Χριστοῦ "Incod τοῦ 
Phil, iti ; >) , “ \ \ ε ’ 

ἐν ἢ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, 


3 Tim. iv. 7. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον, ἀνεπίληπτον, μέχρι τῆς ἐπι- 14 


uv. 81: 


xxvii. 11; 


paveias τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, χὴν καιροῖς ἰδίοις 15 
, δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βα- 
᾿σιλευόντων καὶ Κύριος τῶν κυριευόντων, Υὁ μόνος ἔχων ἀθα- 16 


Joh. xviii.87. νασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ 


π΄. 11,17; 


ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον. ἀμήν. 


7 


με 


οἾΩ Τιμόθεε, τὴν 20 


Ἢ χάρις μετὰ σοῦ. 


Apoc. xvii. 14; . id 

πὶ "Ὁ Σ Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε, μὴ ὑψηλοῴφρο- 

y A 4 , , a ~ 

xxxiii.20, ely, μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, GAN ἐν τῷ Oew 

seni 18; τῷ ζῶντι τῷ παρέχοντι ἡμῖν πλουσίως πάντα εἰς ἀπόλαυσιν, 

ΩΝ, ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναε, 18 

s Job κοινωνικοὺς, ἢ ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς TO 19 

rg he 10; μέλλον, ἵνα ἐπιλάβωνται τῆς αἰωνέου ζωῆς. 

ar fe iv. 195 παρακαταθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφω- 

= ts νίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως" “ἣν τινὲς ἔπαγ- 21 
ι; 

Jac. i. 5, γελλόμενοι, περὶ τὴν πίστιν ἠστόχησαν. 

Ὁ ver. 12; LUND. 

Matt. vi. 20; C17” 

La. xii. 88; 

Zvi. 9. , 9 Y 

Ae Πρὸς Τιμόθεον πρώτη ἐγράφη ἀπὸ Λαοδικείας, ἥτις ἐστὶ 

aie, pia: μητρόπολις Povyias τῆς Πακατιανῆς. 


‘i. 14, 16; Tit. i. 14; iii. 9; Apoe. iii, 8. 


8. σκεπάσματα. Lodging and clothing. Mac- 
-knight. 

10. περιέπειραν, have pierced themselves all 
ever. Beza, Elsner. 

12. ἐπιλαβοῦ, try to lay hold of, as the prize. 

18, ξωοποιοῦντος. The reading is probably 
ξωογονοῦντος. 

19. ἀποθησαυρίζοντας is said by Valckenaer to 
mean, opening their treasures which will be a 
good foundation to themselves, (ad 1 Cor. iii. 10.) 


4 8 Tim. ii. 18. 


20. παρακαταθήκην. The true reading is pro- 
bably παραθήκην. It seems to mean, the doc- 
trine which had been committed to him. 

Ibid. ἀντιθέσεις τῆς ψ. δ. This is taken by all 
the Fathers as an allusion to the Gnostics who 
falsely pretended to knowledge. ᾿Αντιθέσεις pro- 
bably means simply opposition, and not the an- 
titheses of good and evil, light and darkness 
&c. which formed part of the oriental philo- 
sophy. 


SECOND EPISTLE TO TIMOTHY. 


There is good reason to think that this was the last Epistle written by 
8. Paul. He was released from imprisonment at Rome in 58, and was 
put to death in 66 or 67. We know little of his history during this in- 
‘terval. It might be conjectured that he went to Philippi, (Phil. i. 26, 27, 
ii. 24,) and to Colossse, (Philemon 22 ;) after which he would be likely to 
go to Jerusalem, (Heb. xiii. 18, 19, 23.) He may also have visited Spain, 
(Rom. xv. 24, 28:) but the second Epistle to Timothy was written from 
Rome, and he seems to have travelled thither from the East. He had 
lately been at Troas, (2 Tim. iv. 13,) Miletus, (iv. 20,) and perhaps at 
Corinth, (ib.) When he wrote the Epistle, he was in prison. Onesiphorus 
had some difficulty in finding him, (i. 17:) and he had been called upon 
to make a defence, (iv. 16.) The Neronian persecution began in 64, and 
Nero died in 68; so that the Epistle was written between these two 
years. 


ΠΑΥΛΟΥ TOY ἈΠΟΣΤΌΛΟΥ 


Η ΠΡῸΣ 


ΤΙΜΟΘΕΟΝ 


ἘΠΙΣΤΟΛῊΗ ΔΕΥΤΕΡΑ. 


a Ac‘. xxii.8; 
xiii. 1; 
axiv. 14; : 


ΠΑΥ͂ΛΟΣ ἀπόστολος ᾿Ιησοῦ Χριστοῦ διὰ θελήματος Θεοῦ 1 
κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, Τιμοθέῳ ἀγα- 2 
᾿πητῷ τέκνῳ" χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ πατρὸς καὶ Χρι- 


1 There. i. 3. στοῦ Ἰησοῦ τοῦ Kupiov ἡμῶν. 


Ὁ Act. xvi. 1. 
« Act. vi. 6; 
will. 17; 
nil. 2; 
xix. 6; 


*Xapw é ἔχω τῷ Θεῷ, ᾧ λατρεύω ἀπὸ “προγόνων ἐν καθαρᾷ 8 
συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς 
δεήσεσί μου νυκτὸς καὶ ἡ ἡμέρας, ἐπιποθῶν σε ἰδεῖν, με 


μεμνημένος 


1Tim.iv.14; σοῦ τῶν δακρύων, ἵνα χαρᾶς πληρωθῷ' ὑπόμνησιν λαμβάνων δ 


v. 22 
¢Rom.viii.1s, T° 


eit. 3; 


Act. xxi. 88; 
Rom. i. 16; καὶ ἐν σοί. 


Eph. iii. 1; 


Philem. : 
9, 138. 
Rom. 


ἐν col ἀνυποκρίτον πίστεως, ἥτις ἐνῴκησε πρῶτον ἐν τῇ 
μάμμῃ σου Awld: καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι 
ς Διί’ ἣν αἰτίαν ἀναμιμνήσκω σὲ ἀναζωπυρεῖν τὸ 6 
χάρισμα τοῦ Θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν 
; χειρῶν μου ἃ οὐ rap ἔδωκεν ἡμῖν ὁ Θεὸς πνεῦμα δειλίας, 7 
ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. 
σχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον 


“μὴ οὗν ἐπαι- § 


vill 39,30; αὐτοῦ ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν 


ix. 11: 
τα 
Tit. ili. 4,5,6. κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κα 


CHap. I. 1. κατ᾽ ἐπαγγελίαν. To make 
known the promise. Pyle, Wolf, Macknight. 
See Tit. i. 1 


2. Τιμοθέῳ. Timothy was with S. Paul in 
his first imprisonment at Rome, (Phil. i. 1; 
Col. i. 1; Heb. xiii. 28): after which he pro- 
bably returned to Ephesus, to preside over the 
church in that city. 

Ibid. τέκνῳ. This seems to shew that Timo- 
thy was converted by S. Paul. Acts xvi. 1. 

8, ἀπὸ προγόνων. He means to assert, that, 
though he had embraced the gospel, he still 
worshipped the same God, whom his ancestors 
had worshipped. 

Ibid. ὡς ἔχω might be either, that I have, 


Θεοῦ, ‘rod σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ 9 


τ᾽ ἰδίαν πρόθεσιν, καὶ χάριν τὴν 


or as I have. The meaning seems to be, In the 
constant mention which I make of you in my 
prayers, I add my thanks to God. See Phile- 
mon 4. 

4. δακρύων. Probably at their last parting. 

6. ἀναζωπυρεῖν. See note at 1 Thess. v. 19. 

7. ob ydp. You ought not to be remiss in 
exercising your spiritual gifts, for Christians 
are not afraid, they love all men, and have due 
discretion. 

8. τὸ μαρτύριον. Be not ashamed of bearing 
ἐξ εύκ ἐμ. to our Lord, 1. e. of preaching the 


τ σνγκ. τῷ ἘΥΑΎΎΕΛΙΥ: Be partaker in 
my sufferings for the gospel. 


Κεφ. 1, 2.] 


10 δοθεῖσαν ἡμῖν ἐν Χριστῷ ᾿Ιησοῦ πρὸ χρόνων αἰωνίων, ® 


ἘΠΙΣΤ. ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β. 


449 


« © Esa. zxv.8; 
Rom. xvi. 25; 


νερωθεῖσαν δὲ viv διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν ᾿]ησοῦ 1 Cor. xv. 


54, δ5; 


A 4 δ ‘\ , 8 
Χριστοῦ, καταργήσαντος μὲν τὸν θάνατον, φωτίσαντος δὲ ζωὴν Een i. 9; 


iii. 9; 


Ἁ Ψ fel 3 ’ h 9 9 #7 9 AN e 
11 καὶ ἀφθαρσίαν διὰ τοῦ εὐωγγέλίου, Ἀεὶς ὃ ἐτέθην ἐγὼ κήρυξ ee ae 
12 Kal ἀπόστολος Kal διδάσκαλος ἐθνῶν" δι' ἣν αἰτίαν καὶ ταῦτα Tit 1. 3; 


Heb. ii. 14; 


πάσχω, ἀλλ᾽ οὐκ ἐπαισχύνομαι. οἶδα γὰρ ᾧ πεπίστευκα, καὶ 1 Ῥοι. i. 30. 
πέπεισμαι ὅτι δυνατός ἐστι τὴν παραθήκην μου φυλάξαι εἰς " ᾿ rar aoa 


18 ἐκείνην τὴν ἡμέραν. ᾿ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν παῖ; 
ph 
hee ἐμοῦ ἤκουσας, ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ ᾿Ιησοῦ' Gal. 1. 155 


‘ai; 
iii. 8; 


14 "τὴν καλὴν παρακαταθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ᾿ τῳ, ti. 7, 


16 ἐνοικοῦντος ἐν ἡμῖν. 


16 τες οἱ ἐν τῇ ᾿Ασίᾳ, ὧν ἐστι Φύγελλος καὶ Ἑρμογένης. 
ἔλεος ὁ Κύριος τῷ ᾽Ονησιφόρου οἴκῳ: ὅτι πολλάκις με ἀν- 


ἸΟἷδας τοῦτο, ὅτι ἀπεστράφησάν με πάν- | iii. 14. 


= Δῴη τ. ™ 


ων. 19: 


17 ἐψυξε, καὶ τὴν ἅλυσιν μον οὐκ ἐπῃσχύνθη, ἀλλὰ γενόμενος Act. xxviii. 


18 ἐν ‘Pay, σπουδαιότερον ἐξζήτησέ pe καὶ εὗρε' δῴη αὐτῷ 
Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ 
ὅσα ἐν Ἐφέσῳ διηκόνησε, βέλτιον σὺ γινώσκεις.. 


. 30; Eph. 
, ὁ τι. 30. 
τῇ ἡμέρᾳ. al 


alee ili. 


4, ἄς. 
ΣΎ οὗν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Tit ᾿ ᾿, ἄς. 


2 Inoov 


ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται Kai?! 


πκαὶ ἃ ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων, θα δι 


Cor.ix.10. 
q 3 Sam. 


8 ἑτέρους διδάξαι. “σὺ οὖν κακοπάθησον ὡς καλὸς στρατιώτης vii. 123 


a Ps.cuxzii11; 


4 'Inood Χριστοῦ. οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς TOU yee χιϊ; 


5 βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. ἐὰν 


δὲ Nattit,ee 
Act. ii. 30; 


6 καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομέμως ἀθλήσῃ. Prop xiii. 38; 


κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν. , ig: 


m. i. 3. 


: νόει ἃ λέγω' δῴη γάρ σοι ὁ Κύριος σύνεσιν ἐν πᾶσι. ‘Myr | Eph. 118; 


ὃ μόνενε ᾿Ιησοῦν Χριστὸν ἠγηγερμένον ἐκ νεκρῶν, ἐκ σπέρ- 
9 ματος Δαβὶδ, κατὰ τὸ εὐαγγέλεόν μου: "ἐν ᾧ κακοπαθῶ μέχρι Phil. 


9. πρὸ χρόνων αἰωνίων. The scheme of re- 
demption was arranged by God immediately 
after the fall, before any ages or dispensations. 
See Tit. i. 2. 

10. xarapyhoayros. Christ hindered death 
from having final power over men. See He- 
brews ii. 14. 

Ibid. φωτίσαντος. This does not only mean, 
that men are better acquainted with the doc- 
trine of a future state by the gospel; but 
Christ's death enabled men to rise again. 

12. τὴν παραθήκην μου is taken by some per- 
sons to mean, my soul: but I would interpret it 
here, and ver. 14, 1 Tim. vi. 20, the doctrine 
which he has committed to me. See also παράθον 
in ii. 2. 

13. ὑποτύπωσις. Adumbratio et institutio bre- 
vis, qua ὡς ἐν τύπῳ fit. Fabricius. 

14. παρακαταθήκην. Most MSS. read rapa- 


«ny. 
15. of ἐν τῇ *Aoig. This probably alludes to 
something which these persons had done since 


iv. 8, 18; 
i. 7. 


S. Paul was in Rome. 

17. ἐζήτησες This seems to shew, that 8, 
Paul was suffering a close imprisonment. 

Cnap. II. 2. μαρτύρων. See πρεσβυτερίον 
in 1 Tim. iv. 14. 

8. κακοπάθησον. This word is often applied 
to the sufferings of a soldier. Bos, Krebsius. 

4. This is shewn of the Roman legionary 
soldiers by Grotius, Salmasius. 

5. If a man contend in the games, he will not 
win the prize, unless he practise all the prepara- 
tory rules, i.e. train himself properly. So Ar- 
rian, δός μοι ἀπόδειξιν, εἰ νομίμως ἤθλησας, εἰ 
ἔφαγες ὅσα δεῖ, εἰ ἐγυμνάσθης, εἰ τοῦ ἀλοίπτον 
ἤκουσας. Epict. iii. 10. 

6. The husbandman that laboureth must necea- 
sarily be the first to partake of the fruits. 

7. δῴη. Probably δώσει. 

8. The resurrection from the dead, and the 
descent of Christ from David, were two points 
denied by the Gnostics. 


ag 


450 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2. 


δεσμῶν, ὡς κακοῦργος: GAN ὁ λόγος τοῦ Θεοῦ οὐ δέδεται. 
eCol.i 34. "διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτοὺς, ἵνα καὶ αὐτοὶ 10 

σωτηρίας τύχωσι τῆς ἐν Χριστῷ ᾿Ιησοῦ, μετὰ δόξης αἰωνίον. 
tRom.vi. Πιστὸς 6 λόγος: εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν' "εἶ τι 


8, &e.; 
wiii. 17; 


a 9 
ὑπομένομεν, καὶ συμβααιλεύσομεν' εἰ ἀρνούμεθα, κἀκεῖνος ap- 


12 


: “A a f 
2 Cor. iv. 10. νήσεται ἡμᾶς" “ εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς péver’ ἀρνή- 13 


« Matt.x.33; Σ ᾿ς gS eee 

Mar. viii 88; σασθαι ἑαυτὸν ov δύναται. 
Phil. iif. 10; 
1 Pet. iv. 18. 
zs Nam. 
xxiii. 19; ς 


Ταῦτα ὑπομίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου 14 
μὴ λογομαχεῖν, εἰς οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν 


Rom. iii. 3; ἀκουόντων. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῴ, 15 


ix. 6. 
y 1 Tim. νἱ. 4. 


ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 


εἰ Timid; Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο' ἐπὶ πλεῖον yap 16 


iv. 7; 

vi. 20; 
Tit. i. 14; 
iii. 9. 


προκόψουσιν ἀσεβείας, "καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα 17 
. ῳ . » ¢ ΄ ὶ &). bof . A 
νομὴν ἕξει" ὧν ἐστιν Ὑμέναιος καὶ Φίλητος, "οἵτινες περὶ τὴν 18 


3 gs 3 ‘ Ἁ 3 ,’ ’ 
2 1Tim.i.20. ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, 
bITim.vi.2l. καὶ ἀνατρέπ: , , οὗ μέ ὃς θεμέ 

καὶ ἀνατρέπουσι τήν τινων πίστιν. “ὁ μέν τοι στερεὸς θεμέλιος 19 


« Joh. x. 14. 


τοῦ Θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην, "Ἔγνω Κύριος 


τοὺς ὄντας αὐτοῦ" καὶ, ᾿Αποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων 
\ xX “ a’ lA de > / ᾽ Ν , 4 
ἃ Rom.ix.21. TO ὄνομα Χριστοῦ. ν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστι μόνον σκεύη 20 
χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν 


e iii. 17. 


’ \ ἃ δὲ εἰς ἃ , e2) ᾶ ἢ θά ς ΕΝ 
ELS TLV, ε εἰς ἀτίμιαν. “ἐαν OUY TLS EXKAUVapH EaUTOYV απὸ 21 


τούτων, ἔσται σκεῦος εἰς τιμὴν, ἡγιασμένον, Kal εὔχρηστον 
[1 σον. 1. 3; τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. ‘Tas δὲ νε- 22 


1 Tim. vi.11. 


XN ᾽ ~ , Ν ΄ ’ > , 
ωὡτερικὰς ἐπιθυμίας φεῦγε' δίωκε δὲ δικαιοσύνην, πίστιν, ayd- 


9. » \ “A ᾽ 4 \ UJ bY ca) 
πην, εἰρήνην META τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς 


9. οὐ δέδεται. Though I am a prisoner, the 
gospel is making progress. 

10. διὰ τοῦτος Because I know that the 
gospel is gaining ground. 

Ibid. ἐκλεκτούς. This shews that the elect 
are those who had been called to receive the 
gospel, i.e. Christians, and that their final sal- 
vation was not yet certain. 

11. ὁ λόγος refers to ὁ λόγος τοῦ Θεοῦ in 
ver. 9, and that to εὐαγγέλιον in ver. 8. This 
doctrine which I have preached, and which is 
gaining ground, is perfectly true: it is true, that 
tf we died with Christ at baptism, &c. 

13. The best MSS. read ἀρνήσασθαι γάρ. 

14. λογομαχεῖν probably alludes to the dis- 
putes of the Gnostics. 

15. ὀρθοτομοῦντα. The metaphor is from 
cutting roads, (ὁδοὺς τέμνει».) These ought to 
be taken in a straight line; and so the preacher 
of the gospe] should Jead men to walk in the 
straight and true path. See Prov. iii. 6. Πά- 
cas ὁδυῖς σον γνώριζε αὐτὴν, ἵνα ὀρθοτομῇ τὰς 
ὁδούς σον. 

16. κενοφωνίας. This is also an allusion to 
the Gnostics, who were now increasing in 
Ephesus. 


Ibid. περιίΐστασος Avoid. Grotius, Elsner, 


Wolf. Tit. iii. 9. 

18. Ὑμέναιος. See note at 1 Tim. i. 20. 

Ibid. ἀνάστασιν. The Gnostice held that a 
man rose again, when he gained the knotoledge 
of God, and that this was the only resurrec- 
tion. 

19. Notwithstanding this defection, the frm 
foundation, which God has laid for his church, 
stands firm, having this inscriplion written om 
it, Ἔγνω κι τ. A. The foundation of this 
spiritual temple is described in Eph. ii. 20; 
and in the following verse the words μεγάλῃ 
οἰκίᾳ refer to the same building. The words 
¥yvw—abrov are taken from Numb. xvi. 5. 
Most MSS. read Kuplou for Χριστοῦ. 

20. This means, that in the Christian church 
there wil] be falae teachers as well as true. 

21. ἀπὸ τούτων, i.e. from the vessels which 
are els ἀτιμίαν, from false teachers. 

Ibid. τῷ δεσπότῃ. The master of the house, 
who uses the best utensils. 

22. vewrepixds. This Epistle was written 
about twenty years after Timothy's conversion, 
so that he may still have been a young man: or 
νεωτερικὰς May mean now, of late date. Most 
MSS. read πάντων ἐπικαλουμένων. 


Κεφ. 2, 3.] 


ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β. 


45] 


23 καρδίας. ἐΤὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, § ΕἸ = i. 4; 
24 εἰδὼς ὅτι γεννῶσι μάχας: δοῦλον δὲ Kupiou οὐ δεῖ μάχεσθαι, vi. ἦε; 


25 ἀλλ᾽ ἥπιον εἶναι πρὸς πάντας, διδακτικὸν, ἀνεξίκακον, béy 


Tit. iii. 9. 
h Act.viii.22; 


πρᾳότητι παιδεύοντα τοὺς ἀντιδιατιθεμένους" μήποτε δῷ αὐτοῖς Gal. vi. 1. 
266 Θεὸς μετάνοιαν εἰς ἐπέγνωσιν ἀληθείας, καὶ ἀνανήψωσιν, 
ἐκ τῆς τοῦ διαβόλου πωγίδος ἐζωγρημένοι ὑπ᾽ αὐτοῦ, εἰς τὸ 


ἐκείνου θέλημα. 


8 ‘'TOTTO δὲ γινωσκε, ὅτι ἐν ἐσχάταις ἡμαξα ἐνστήσονται "1 Tim. ἐν; 


3 καιροὶ χαλεποί. ὄσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργν 
ροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχά- 


2 Pet. fi. 1; 
λαργυ- iii. 8; 
Jud. 18. 


8 ρίστοι, ἀνόσιοι, ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, av- 


4 ἥμεροι, ἀφιλάγαθοι, προδόται, προπετεῖς, 
& ἤδονοι μᾶλλον ἢ φιλόθεοι, "ἔχοντες μόρφωσιν εὐσεβείας, 


τετυφωμένοι, pir- 


τὴν * ii. 16,381 
Matt. vii. 13; 


6 δὲ δύναμιν αὐτῆς ἠρνημένοι. καὶ τούτους ἀποτρέπον. 'ἐκ τού- Rom. xvi.175 


2 Thess .iii.63 


των γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτεύοντες ry 1 16, 
τὰ γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις 8.16] 


2 Joh. 10. 


7 ποικίλαις, πάντοτε μανθάνοντα, καὶ μηδέποτε εἰς ἐπύγνωσιν | Matt. 


xxiii. 13; 


8 ἀληθείας ἐλθεῖν δυνάμενα. ™dv τρόπον δὲ ᾿Ιαννῆς καὶ ᾿Ιαμ- hi in 


βρῆς ἀντέστησαν Μωύσεϊ, οὕτω καὶ οὗτοι ἀνθίστανται τῇ ἀλη- 


m Exod. 
wii. 11; 


θείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν 1 Tim. vi. 5; 


9 πίστιν. ἀλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖον’ ἡ γὰρ ἄνοια αὐτῶν 


Tit. i. 16. 


10 ὄκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἀγένοτο. "Σὺ δὲ παρηκο- "1 Tim.iv.6. 
λούθηκάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, 

11 τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, “τοῖς διωγμοῖς, τοῖς πα- o ° Pra 
θήμασιν, old μοι ἐγένετο € ἐν ᾿Αντιοχείᾳ, ἐν Ἱκονίῳ, ἐν Αύστροις, ict Act. xili. 50; 
olous διωγμοὺς ὑπήνεγκα: καὶ ἐκ πάντων με ἐρρύσατο ὁ Κύ. oh as 


. 19; 


i 10. 


12 ptos. Pratl πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ" » Mats 
18 ᾿Ιησοῦ διωχθήσονται. Πονηροὶ δὲ ἄνθρωποι καὶ γόητες προ- ἴα. ΣΤ 80 


14 κόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. 


Joh. xvii. 14; 
«Σὺ δὲ Act. xiv. 22 


15 μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνος ἔμαθες, καὶ 1 Thess. ii. 5 
ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα oldas, τὰ δυνάμενά σε ἘΞ 
σοφίσαι εἰς σωτηρίαν, διὰ πίστεως τῆς ἐν Χριστῷ ᾿]ησοῦ. 


28. ἀπαιδεύτους. Questions that belong not 
to Christianity, the παιδεία, the Christian insti- 
tution or instruction: questions about things 
never taught by Christ, never required of any 
Christian to believe at his baptism. Pyle. Or 
it may be taken actively, questions not calcu- 
lated to instruct: see παιδεύοντα in ver. 25. 
The allusion 18 to the Gnostics. 

25. μήποτε for ἄν wore, if by chance, in hopes 
that 

26. 1 would refer αὐτοῦ to the δοῦλον Kuplov, 
and ἐκείνου to 5 @eds: and in hopes they may 
awake out of sleep, being taken alive by the ser- 
vant of the Lord out of the snare laid by the 
Devil, to do the will of God. Pyle, Macknight. 


Cuar. IIL. 1. ἐσχάταις ἡμέραις. See note 
at 1 Tim. iv. 1. 
5. μόρφωσιν. So Philo, τινὲς τῶν ἐκιμορφα- 


ζόντων εὐσέβειαν. vol. i. p. 340. 

Ibid. δύναμιν. True religion has power to 
regulate the heart and conduct: these men shew 
by their actions that their religion has not this 


er. 

8. Jannes and Jambres were mentioned by 

umenius the Pythagorean: (Origen. c. Cels. 
p. 543, Eus. Prep. Evang. p. 411,) and in the 
Chaldee Paraphrase upon Exod. vii. 11; Numb, 
xxii. 22, Pliny also speaks of Jamnes and 
Jotapes, (xxx. 1.) The Vulgate has Mambres. 

Ibid. ἀδόκιμοι. Incapable of discerning. Rom. 
i. 28. 

10. παρηκολούθηκας. See Luke i. 3; 1 Tim. 
iv. 6. 

14. ἐπιστώθης is different from ἐπιστεύθης ; 
it means, thou hast been assured of. 


Gg2 


402 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 3, 4. 


‘Rom. xv.4; Τχᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, 16 


2 Pet.i.19,20. 


πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαι- 


οσύνῃ ἵνα ἄρτιος ἦ ὁ τοῦ Θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον 17 
. Rom. i.9; ὠγαθὸν ἐξηρτισμένος. "διαμαρτύρομαι οὖν ἐγὼ ἐνώπιον τοῦ 4 


Τα 23, Θεοῦ καὶ τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ τοῦ μέλλοντος κρίνειν 
i A) a δ ΩΝ 

xi. 3149, ζῶντας καὶ νεκροὺς κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασι- 
Phil.i-83 λείαν αὐτοῦ, κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, 2 


1 Thess. ii. 5; 


1 Tim. v.21; ὄλεγξον, ἐπιτίμησον, παρακάλεσον, 
διδαχῇ. ἔσται γὰρ καιρὸς, ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ 8 


vi. 13. 


ἐν πάσῃ μακροθυμίᾳ καὶ 


ἀνέξονται, ἀλλὰ κατὰ τὰς ἐπιθυμίας τὰς ἰδίας ἑαυτοῖς ἐπισωρεύ- 


t1Tim.i.4; TOUTE διδασκάλους, κνηθόμενοι τὴν ἀκοήν' 'καὶ ἀπὸ μὲν τῆς ἀλη- « 
ae θείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπή- 
σονται. "Σὺ δὲ νῆφε ἐν πᾶσι, κακοπάθησον, ἔργον ποίησον εὐαγ- δ 
πὴ ιν. 11. γελιστοῦ, τὴν διακονίαν σου πληροφύρησον. χ᾽ Εγὼ γὰρ ἤδη 6 
τ Phil. i. 23; σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε: Yrov 7 


i. 17; 
4 Pet. i. 14. ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν 


Υ]1 Cor. ix. 
24, 25; 
Phil. iii. 14; 
1 Tim. vi 


τετήρηκα" Ξλοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, 8 
nh ὃν ἀποδώσει μοι ὃ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτὴς, 


Heb. xii. 1. οὐ μόνον δὲ ἐμοὶ, ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφά-. 


* 1Corix.25; ray αὐτοῦ. 


1 Pet. v. 4; 
oe, Σπούδασον ἐλθεῖν πρός με ταχέως. 
8 ο e Vv. .Φ 


έλιπεν, ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλο- 


"Δημᾶς γάρ με ἐγκατ- 9 


b Act. χυ. 37; νίκην" ,Κρήσκης εἰς Γαλατίαν, Τίτος εἰς Aadpariar > Λουκᾶς 11 


Col. iv. 10. 


Philem. 34. ἐστι μόνος μετ᾽ ἐμοῦ. 


Μάρκον ἀναλαβὼν ἄγε μετὰ σεαυτοῦ" 


¢ Act. xx. 4; ots γάρ μοι εὔχρηστος εἰς διακονίαν. “ Τυχικὸν δὲ ἀπέστειλα 12 


Eph. vi. 
21, 22; 
Col. iv. 7; 
Tit. iii. 12. 


εἰς Ἔφεσον. 


Τὸν φαιλόνην, ὃν ἀπέλιπον ἐν Τρωάδι παρὰ 13 
Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμ- 


¢1Tim.1.20. βράνας. “᾿Αλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο" 14 
ἀποδῴη αὐτῷ ὁ Κύριος κατὰ ta ἔργα αὐτοῦ: ὃν καὶ σὺ φυ- 15 
gn αὐτῷ ὁ Kup ΡΎ 


λάσσου, λίαν γὰρ ἀνθέστηκε τοῖς ἡμετέροις λόγοις. 


Ἔν τῇ 16 


a, > ’ ᾽ 4 ’ 9 , 
πρώτῃ μου ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ πάντες 


με ἐγκατέλιπον' μὴ αὐτοῖς 


16. This might either mean, all scripture is 
inspired and useful &c. or, all inspired scripture 
is also useful &c. Pyle conceives allusion to be 
made to the prophecies concerning Christ and 
his kingdom, and the apostasy from it. 

Cuap. IV. 2. εὐκαίρως ἀκαίρως. Not wait- 
ng. for o ply 2 pana ti but making them. . 

νδομαι---ἀναλύσεως. The metaphor is 
series taken from libations which were made 
when persons rose up from a feast. So Athe- 
nus, ἔσπενδον δὲ ἀπὸ τῶν δείπνων ἀναλύοντες, 
i. 18.[7] 

9. Δημᾶς. Some late writers have said, that 
Demas became priest of an heathen temple at 
Thessalonica: but it is improbable. 

10. Γαλατίαν. Eusebius, Epiphanius, and 
others understood Gaul. Josephus calls Gaul, 
Γαλατία, vol. i. p. 866, as does Dio Cassius, 


λογισθείη: ὁ δὲ Κύριός μοι παρ- 17 


Ῥ. ies 
Μάρκον. 
Mark's Gospel. 
12. Tychicus probably went to take care of 
the Ephesian church during the absence of 
Timothy. 
18. φαιλόνην. This word is also written 
φαιλώνης, φαλώνης, φελώνης, φελόνης, φαινό- 


See the Introduction to S. 


Ans. Some understand a cloak, some a case 
of books. 
14. ᾿Αλέξανδρος. Some consider him to be 


the Alexander mentioned in 1 Tim. i. 20, Acts 
xix. 83. Most MSS. read ἀποδώσει. 

16. ἀπολογίᾳς This perhaps means a de- 
fence which he had been called upon to make 
at Rome: and he secms to expect to make 
ἃ second. . 


Κεφ. 4] ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β. 453 


έστη, καὶ ἐνεδυνάμωσέ pe, ἵνα δὲ ἐμοῦ τὸ κήρνγμα πληροφο- 
ρηθῆ, καὶ ἀκούσῃ πάντα τὰ ἔθνη' καὶ ἐρρύσθην ἐκ στόματος 
18 λέοντος" καὶ ῥύσεταί με ὁ Κύριος ἀπὸ παντὸς ἔργου πονηροῦ, 
καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον: ᾧ ἡ δόξα 
εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
19 5΄άσπασαι Πρίσκαν καὶ ᾿Ακύλαν, καὶ τὸν ᾿Ονησιφόρου οἷ- «i. 16; 


20 κον. ΓἜραστος ἔμεινεν ἐν Κορίνθῳ: Τρόφιμον δὲ ἀπέλιπον 2° "Th" δ: 
21 ἐν Μιλήτῳ ἀσθενοῦντα. Σ᾽ πούδασον πρὸ χειμῶνος ἐλθεῖν. f Actxin 35, 


᾿Ασπάζξεταί σε Εὔβουλος, καὶ Πούδης, καὶ Λίνος, καὶ Κλαυ- ssi. 29. 
22 δία, καὶ οἱ ἀδελφοὶ πάντες. ὁ Κύριος ᾿Ιησοῦς Χριστὸς μετὰ 
τοῦ πνεύματός σον. ἡ χάρις μεθ᾽ ὑμῶν. ἀμήν. 


Πρὸς Τιμόθεον δευτέρα τῆς ᾿Εφεσίων ἐκκλησίας πρῶτον 
ἐπίσκοπον χειροτονηθέντα ἐγράφη ἀπὸ ‘Pawns, ὅτε ἐκ δευτέ- 
ρον παρέστη Παῦλος τῷ Καίσαρι Νέρωνι. 


17. λέοντος is taken to mean Nero by Eure- 20. This seems to shew that S. Paul had 
bius and others. There may have been danger been lately at Miletus, perhaps at Corinth. 
of his being literally exposed to lions in the 21. Linus was the first bishop of Rome after 
amphitheatre. S. Peter and S Paul. 


EPISTLE TO TITUS. 


I conceive this Epistle to have been written from Ephesus during 
some part of 8. Paul’s residence there, mentioned in Acts xix. 1, 8, 10, 22, 
and which is there said to have lasted two years and three months: but 
in xx. 31. he speaks of having been there three years ; and perhaps the 
other nine months were spent in the voyage to Crete, which is alluded to 
in this Epistle. 8. Paul arrived at Ephesus in 48 and left it in 52: and 
perhaps he went to Crete in 51, touching at Corinth in his way. When 
he wrote this Epistle he intended to winter at Nicopolis; whether he did 
80, is uncertain: but he probably wrote this Epistle soon after his return 
to Ephesus, having left Titus in Crete. 


ΠΑΥΛΟΥ TOY AIOZSTOAOY 


Η ΠΡΟΣ 


TITON ΕΒΕΒΠΙΣΤΟΛΗ. 


1 ΠΑΥ͂ΛΟΣ δοῦλος Θεοῦ, ἀπόστολος δὲ ᾿Ιησοῦ Χριστοῦ, 


κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ 


2 εὐσέβειαν, "ἐπ᾿ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ 


8 δὴς Θεὸς πρὸ χρόνων αἰωνίων, 


ἔψευ- ιε Num. 
= xxiii. 195 


"ἐφανέρωσε δὲ καιροῖς ἰδίοις Rom. i. 3; 


a . 25:3 
τὸν λόγον αὐτοῦ, ἐν κηρύγματι ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιτα- Epb. 1.9; 


4 γὴν τοῦ σωτῆρος ἡμῶν Θεοῦ" 


Τίτῳ γνησίῳ τέκνῳ κατὰ κοι- ἵν 9! 


Col. i. 86: 


νὴν πίστιν. χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ πατρὸς καὶ Κυρίου 2Timis,10; 


᾿Ιησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν. 


1 Pet. i. 20. 


ν . 
5 Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα gi 


Gal. i. 1: 


ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς | Thess. ii. 4. 


ς 2Cor.ii.18; 


6 ἐγώ σοι διεταξάμην' “εἴ τις ἐστὶν ἀνέγκλητος, μιᾶς γυναικὸς vii. 14; 
ἀνὴρ, τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀννπό- μα a 
Ἴτακτα. ‘Set γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι, ὡς Θεοῦ 4 Δοι χίν.28, 


¢ 1 Tim. iii. 3. 


Cuap. 1. 1. κατὰ πίστιν. Macknight con- 
nects this immediately with ἀπόστολος, and un- 
derstands it to mean, sent for the purpose of 
producing faith in the chosen of God, and a know- 
ledge of the true doctrine which is to lead to holi- 
ness. He compares ἐσκεδασμένων καθ᾽ ἁρπαγήν, 
dispersed for plunder, Xen, Anab., iii. δ. 2. See 
2 Tim. i. 1. 

Thid. ἐκλεκτῶν. 
and Index. 

2. πρὸ χρόνων αἰωνίων. The same expres- 
sion occurs in 2 Tim. i. 9. In Rom. xvi. 25, 
we read of μυστηρίου χρόνοις αἰωνίοις σεσιγη- 
μένου, so that it seems to mean ancient limes. 
Alay is, properly, a long period of time. From 
the creation to the deluge would be one such 
period: from the deluge to Abraham, another: 
from Abraham to Moses, another: thus πρὸ 
χρόνων αἰωνίων, if taken literally for before 
these αἰῶνες or periods of time began, would 
mean, from the beginning of the world; and the 
expression is the same as that in 1 Pet. i. 20; 
Eph. iii. 9; Col. i. 26. This promise of eternal 
life was first given to Adam after the fall, which 
seems to shew the meaning of πρὸ χρόνων ale- 


See note at 2 Tim. ii 10, 


3 Tim. ii. 3. 


f Lev. x. 9; Matt. xxiv. 43; 1 Cor. iv. 1; Eph. v. 18; 1 Tim. iii. 8, 15; 1 Pet. v. 3. 


vlev. We find αἰῶνα χρυσοῦν, the golden age, 
in Dio, p. 1216. 

3. τὸν λόγον αὐτοῦ may mean his promise, 
as ἐπαγγελίας ὃ λόγος in Rom. ix. 9. Some. 
ale taken it for the personal Logos, or Son of 
God. 
4. Τίτῳ. The first account we have of Titus is 
bis going to Jerusalem with S. Paul at the time 
of the Council A.D. 46. Gal. ii. 1. He is sup- 
posed to have been a Gentile who was con- 
verted by S. Paul (γνησίψ τέκνῳ) at Antioch. 
His name is not mentioned in the Acts. He 
had been left by S. Paul in Crete shortly before 
the writing of this Epistle, and joined 8. Paul 
in Macedonia in the following year, 52. 

5. κατέλιπον. The reading is probably ἀπ. 
έλιπον. 

Ibid. πρεσβυτέρους. If we compare ver. 7, 
it appears that the terms πρεσβύτερος and ἐπί- 
oxowos were applied to the same person: as in 
Acta xx. 17, 28. Every presbyter was in his 
office an ἐπίσκοπος, or overseer: but Titus had 
power over all the presbyters, and therefore 
was ἐπίσκοπος in a higher sense of the term. 

6. μᾶς γυν. ἀνήρ, See note at 1 Tim. iii. 2. 


456 


EMIZTOAH 


[Keg. 1, 2. 


οἰκονόμον' μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, 
μὴ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δί- 8 


εἰϊ. 1: 
4 Tim. i. 18. 


Ψ 4 to) ’ , A a A 
καίον, ὅσιον, ἐγκρατῆ, δἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν 9 
πιστοῦ λόγου, ἵνα δυνατὸς ἦ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ 


b Act. xv.1; Τῇ ὑγιαινούσῃ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. "Εἰσὶ yap 10 


1 Tim. i. 6. 


πολλοὶ καὶ ἀνυπότακτοι ματαιολόγοι καὶ φρεναπάται, μά- 


.1 Τίπι. τὶ. δ: λέστα οἱ ἐκ περιτομῆς, ἰοὺς δεῖ ἐπιστομίζειν" οἵτινες ὅλους 11 


ἃ Tim. iii. 6. 


οἴκους ἀνατρέπουσι, διδάσκοντες ἃ μὴ δεῖ, αἰσχροῦ κέρδους 


χάριν. εἶπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης, ““ Κρῆτες ἀεὶ 12 


ψεῦσται, κακὰ θηρία, γαστέρες apyat.” 


k Matt.xv.9; ἐστὶν ἀληθής. δι᾿ 
Col. ii. 22; ’ 1 


‘H μαρτυρία αὕτη 18 


4 7 3 ‘ 3 ’ ς 
ἣν αἰτίαν ἔλογχε αὐτοὺς ἀποτόμως, ἵνα ὕγι- 


1Tim.i.4; αἰνωσιν ἐν τῇ πίστει, μὴ προσέχοντες ᾿Ιουδαϊκοῖς μύθοις, καὶ 14 


iv. 7: 
vi. 40. 


ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 'πάντα μὲν 15 


I Matt.xv.11; καθαρὰ τοῖς καθαροῖς" τοῖς δὲ μεμιασμένοις καὶ ἀπίστοις οὐδὲν ᾿ 


Lu. xi.$9,41; 


3 a A A 
Act.x.15; καθαρὸν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς Kat ἡ συνείδησις. 


x. 23. 25; 
1 Tim. iv.8,4. 
m 2Tim. iii.5; 
Jude 4. 


v. Uf 


™@eov ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκ- 16 
‘ τοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. 
, ’ a 4 4 ’ 4 
ZT δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ πρεσβύ- 2 
τας νηφαλίους εἶναι, σεμνοὺς, σώφρονας, ὑγιαίνοντας τῇ πίσ- 
51 Τα, 4.93 τες, τῇ ἀγάπῃ, τῇ ὑπομονῇ" "πρεσβύτιδας ὡσαύτως ἐν κατα- 8 


2 


1 Pet. iii. 3. στήματι ἱεροπρεπεῖς, μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλω- 


66. .16:, 

1 Cor.xiv 34; MEVAS, 
Eph. v. 22; 
Col. iii. 18; 


καλοδιδασκάλους, ἵνα σωφρονίζωσι τὰς νέας, φιλάν- 4 
δρους εἷναι, φιλοτέκνους, “σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθὰς, δ 


1 Tim. vi. 1; ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ 


1 Pet. iii. 1. 
p1Tim.iv.13; βλασφημῆται. 
1 Pet. v. 3. 
4 1Tim.v.14; 
1 Pet. ii. 

12, 13; 


9. πιστοῦ in this sense means érue or genuine, 
such as may be trusted. See iii. 8. 

Ihid. τοὺς ἀντιλέγοντας is taken for the 
Gnostics by Grotius, Hammond, Vitringa. 

10. The reading is probably πολλοὶ ἀνυπό- 
TAKTOL 

Ibid. of ἐκ περιτομῆς. He perhaps did not al- 
lude to the ordinary opposition of the Jews, but 
to the Jewish Gnostics, who adopted circum- 
cision and other parts of the Mosaic law. 

12. ἴδιος αὐτῶν προφήτης. Epimenides, who 
may have been called προφήτης, as Plato speaks 
of οἱ θεῶν παῖδες ποιηταὶ καὶ προφῆται τῶν θεῶν 
γενόμενοι. De Repub. ii. p. 366. But Epimeni- 
des stems to have been considered literally a 
prophet: Cicero speaks of those who “ concita- 
tione quadam animi, aut soluto liberoque motu 
futura presentiunt, ut Baris Beeotius, ut Epi- 
menides Cres.’’ De Divin. i. 18; and Apuleius 
calls him “inclytum fatidicum.” Florid. i. Ὁ. 
$52. S. Paul may have quoted one of their 
own poets, from what Plato represents a Cretan 
saying, od σφόδρα χρώμεθα of Κρῆτες τοῖς ξενι- 
κοῖς ποιήμασιν. De Leg. iii. p.680. The expres- 


Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρο- 6 
νεῖν, Ῥπερὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, 7 
ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, ἀφθαρσίαν, «λόγον 8 
e Led td 4 “ ς 9 ? 4 a δὲν ΝΜ 
ὑγιῆ, ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, μηδὲν ἔχων 


sion Κρῆτες ἀεὶ ψεῦσται seems to have been pro- 
verbial : see Palairet. 

Ibid. ἀργαί. This probably alludes to the 
idleness and uselessness which generally attend 
gluttony. 

14. ᾿Ιουδαϊκοῖς μύθοις. I should understand 
this also of the absurd fables of the Gnostics, 
which contained many Jewish legends. 

15. πάντα καθαρὰ τοῖς καθαροῖς. This was a 
maxim of the Gnostics, who used it to cover 
all kinds of enormities. See 1 Cor. vi. 12. 

16. Θεὸν εἰδένα. To know God, was the 
great boast of the Gnostics, and hence they took 
their name. 

Ibid. ἀδόκιμο. Incapable of discernment. 
Rom. i. 28; 2 Tim. iii. 8. 

Cuap. II. 8. πρεσβύτιδας. There were fe- 
male elders, and female deacons. 

5. ἀγαθὰς may be either coupled with οἶκου- 
ροὺς, or taken separately. Many MSS. read 
οἰκουργούς. 

Ibid. βλασφημῆται. It was said that Chris- 
sae ed taught women to disobey their hus- 
bands, 


Keg. 2, 8.] 


9 περὶ ὑμῶν λέγειν φαῦλον. 


ΠΡΟΣ ΤΙΤΟΝ. 


457 


: Δούλους ἰδίοις δεσπόταις ὑποτάσ- - Eph. vi. δ᾽; 


iii. 22; 


9 a Col. 
10 σεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ νοσφι- 1 Tim.vi.1,8; 


ζομένους, ἀλλὰ πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν" ἵνα τὴν 
διδασκαλίαν τοῦ σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν. 
11. εἘπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώ- 


1 Pet. ii. 18. 


8 iii. 4; 
1 Tim. ii. 4. 
t Eph. 1. 4; 


12 ποις, ᾿ἱπαιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ 3 Tim. i. 9. 


- 1Cor. ἱ. 7: 


τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς pri. μι. 30. 
18 ζήσωμεν ἐν τῷ νῦν αἰῶνι' "προσδεχόμενοι τὴν μακαρίαν ἐλ- Ἰ Ἐχοὰ χἱκ 5; 


Eph. ii. 10; 


πίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος Gel. i. 4; 


ii. 20, 


14 ἡμῶν ᾿Ιησοῦ Χριστοῦ, “ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυ- 5 1 Cor. 
τρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν τῇ. 11: 


15 περιούσιον, ζηλωτὴν καλῶν ἔργων. 


᾿ : 1 Tim. iv. 13. 
YTavra λάλει καὶ Tapa- + Rom. xiii. 


κάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς: μηδείς σου περι- ie Gag 


φρονείτω. 


a Phil. iv. 5; 
3 Tim. ii. 


8 "ὙΠΟΜΙΜΝΗΣΚΕ αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑπο- 14, 35. 


’ A “a e 
τάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἷναι, »,'Corvill: 


3 "μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικ- τι 8: 
; ; β ; . iii. 
8 νυμένους πρᾳότητα πρὸς πάντας ἀνθρώπους. ἦμεν yap ποτὲ 1 Pet. iv. 8. 


Eph.ii.1,&e.; 
73 


καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις " ἢ 11. 


4 Joh. iii.8,5; 


καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, Rom. iii. 


20, 28; 


4 μισοῦντες ἀλλήλους" “ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ix’s, 6; 
5 ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δι- τῆς ἢ ὧν 
καιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸν αὐτοῦ ἔλεον, τ- 26; 


Gal. ii. 16; 


ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλυγγενησίας, καὶ ἀνακαινώσεως 3 Tim. i. 9. 


a @ Joe) ii. 28 ; 


6 πνεύματος ἁγίου, “οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως, διὰ ᾿Ιησοῦ 42": 88, 
7 Χριστοῦ τοῦ σωτῆρος ἡμῶν, ‘iva δικαιωθέντες τῇ ἐκείνου χά- Rom. v. 5. 


8 ριτι, κληρονόμοι γενώμεθα Kat’ ἐλπίδα ζωῆς αἰωνίου. 


. © Rom. viii. 
Πιστὸς 93, 24. 


ὁ λόγος, καὶ περὶ τούτων βούλομαί ce διαβεβαιοῦσθαι, ἵνα εἰ. 14: 


1 Tim. i. 4; 


a A σὰ 
φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ πεν: 
oF Ὁ 2 aA . ° 
9 Gem ταῦτά ἐστι τὰ καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις. 5 μω- 2 Tim. i. 23. 


8. ὑμῶν. Probably ἡμῶν. 

ll. σωτήριος should perhaps be coupled with 
πᾶσιν ἀνθρώποις, and the article ἡ omitted. 

13. τοῦ μεγάλον Θεοῦ may be connected with 
᾿Ιησοῦ Χριστοῦ, our great God and Saviour Jesus 
Christ: and the absence of the article before 
σωτῆρος supports this construction. The same 
rule may be applied in Eph. v. 5; 2 Thess. i. 
12; 1 Tim. v. 21; 2 Pet. i. 1; Jude 4. The 
term Saviour is applied indifferently in this 
Epistle to God and Christ: see i. 8, 4; ii. 10; 
liL 4, 6, 

14. λαὸν περιούσιον. See Exod. xix. 5; 
Deut. vii. 6; xiv. 2; xxvi. 18. 

Cuap. IIT. 8. ἡμεῖς. 8. Paul here identi- 
fies himself with other persons, though this 
description did not apply to himself. See 1 
Thess, iv. 15. 

5. ἔσωσεν. Σώξειν is often applied to per- 
sons pai dk in a state of salvation, when 
they are ep into covenant with Christ at 


baptism. They are then saved from their for- 
mer sins. 

Ibid. παλιγγενεσίας. This word only occurs 
twice in the New Testament. In Matt. xix. 
28. it means the resurrection: it is here evi- 
dently coupled with the washing of baptism ; 
at which time the stain of original and actual 
sin is washed away, and the person is in a man- 
ner born again: every thing which is past is 
blotted out, and he begins a new life, without 
being subject to the wrath of God for what is 
past. This is expressed by ἀνακαινώσεως Πνεύ- 
ματος ἁγίου : he then becomes a new creature 
by the operation of the Holy Ghost. We find 
ἀναγεννήσας in 1 Pet. i. 3, and ἀναγεγεννημέ- 
νοι, ib. 23, 

7. δικαιωθέντες, having been justified: having 
had all our sins forgiven at baptism, when we 
appeared righteous in the sight of God. See 
Rom. v. 1, 9. 

8. The reading is probably ταῦτά ἐστι καλά. 


458 


ἘΠΙΣΤΟΛΗ ΠΡΟΣ ΤΙΤΟΝ. 


[Κεφ. 8. 


ἉἍ a Q , Ἁ ΨΜ A [2 Α 
ρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς 


panel 
3 Tim. iii. 5; 
3 Job. 10. 


§ Act. zx. 4 


k Znvav Tov νομικὸν καὶ 


mepitotaco’ εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι. © Αἱρετικὸν a ἄν- 10 

7, θρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτε 11 

i ἐξέστραπται 6 τοιοῦτος, καὶ ἁμαρτάνει, ὧν αὐτοκατάκριτος. 
"Oray πέπψω ᾿Αρτεμᾶν πρός σε ἢ Τυχικὸν, σπούδασον 12 

' ἐλθεῖν πρός με cis N κόπολεν ἐκεῖ γὰρ κέκρικα παραχειμάσαι. 

t ᾿Απολλὼ σπουδαίως ᾿πρόπεμψον, ἵνα 13 

᾿μηδὲν αὐτοῖς λείπῃ. μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν 14 


ΣΝ 12. ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵ ἵνα μὴ ὦσιν 


ἄκαρποι. 
τοὺς φιλοῦντας ἡμᾶς ἐν 


ἀμήν. 


᾿Ασπάζονταί σε οἱ μετ᾽ ἐμοῦ πάντες: ἄσπασαι 15 
πίστει. ἡ χάρις μετὰ πάντων ὑμῶν. 


Πρὸς Τίτον τῆς Κρητῶν ἐκκλησίας πρῶτον ἐπίσκοπον χει- 
ροτονηθέντα ἐγράφη ἀπὸ Νικοπόλεως τῆς Μακεδονιας. 


9. γενεαλογίας. This perhaps alludes to the 
Gnostic notion of several | beings having ema- 
nated from God by successive generation. See 
1 Tim. i. 4. 

Ibid. μάχας νομικάς. The Law of Moses is 
meant here; but not with reference to Judaism, 
but to that spurious mixture of Judaism and 
Heathenism which was conspicuous in the 
Gnostics. 

12. Τυχικόν. Tychicus was of Asia Minor, 
perhaps of Ephesus. Acts xx. 4. 

Ibid. Νικόπολιν. There were several cities of 
this name, in Macedonia, Cilicia, Bithynia, &c. 


The latter is perhaps intended here: but 
whether S. Paul kept his intention of winter- 
ing there, is uncertain. 

18. ’AwodAd. Apollos had been converted 
in 48, and went to Corinth in the same year. 
Acts xviii. 24—27 ; xix. 1. If S. Paul touched 
at Corinth, as I have supposed, on his way to 
Crete in 51, he perhaps urged Apollos to go 
thither, or he may have taken him with him. 
In 1 Cor. xvi. 21. (which was written in 52), 
he speaks of having urged Apollos to go to 
Corinth. 


EPISTLE ΤῸ PHILEMON. 


Philemon was an inhabitant of Colosss, (Col. iv. 9,) and apparently δ᾽ 
man of some property, (Philem. 6,7.) He seems to have been converted 
by 8. Paul, (19,) which may have been when the Apostle visited Phrygia, 
(Acts xvi. 6; xviii. 23.) Onesimus was his slave, and ran away from him 
to Rome, where he was converted to Christianity by 8. Paul, who sent him 
back to his master with this letter. 


ΠΑΥΛΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


Η ΠΡΟΣ 


ΦΙΛΗΜΟΝΑ ΕΠΙΣΤΟΛΗ. 


@ Eph. iii. 1; 
iv. 1; 
3 Tim. i. 8. 


*ITATAOS δέσμιος Χριστοῦ "Inood, καὶ Τιμόθεος ὁ ἀδελ- 1 
gos, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν, “Kai ᾿Απφίᾳ 2 


bRom.xvi.3; Τῇ ὠἀγαπητῇ, καὶ ᾿Αρχίππῳ τῷ συστρατιώτῃ ἡμῶν, καὶ τῇ 


1 Cor. xvi.19; 


9 ἤ 3 “ ’ ς A 3 ’ > Ν Col 
Col.iv.15,17; MAT οἶκόν σου ἐκκλησίᾳ: χάρις ὑμῖν Kal εἰρήνη ἀπὸ Θεοῦ 8 


Phil. ii. 25. 


e 1 Thess.i.2; 
2 Thess. i. 8. ἐπὶ τῶν 
@ Eph. i. 13; 
Col. i. 4. 


πατρὸς ἡμῶν καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ. 
οΕὐχαριστῶ τῷ Θεῷ μου, πάντοτε μνείαν σου ποιούμενος 4 
προσευχῶν μου, ὁ ἀκούων σου τὴν ἀγάπην καὶ τὴν 5 
4 A 4 ’ 9 A Ν 3 ’ 
πίστιν, ἣν ἔχεις πρὸς τὸν Κύριον ᾿Ιησοῦν καὶ εἰς πάντας 


τοὺς ἁγίους" ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένη- 6 
ται ἐν ἐπυγνώσεει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστὸν 
4 A ’ Α wv Ἁ Α 4 > \ σ΄ 
[Ιησοῦν. χάριν γὰρ ἔχομεν πολλὴν καὶ παράκλησιν ἐπὶ τῇ Τ 
ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ 
΄" 3 4 \ ‘ A“ ’ὔ 4 
σοῦ, ἀδελφέ. Ato πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπι- 8 
τάσσειν σοι τὸ ἀνῆκον, διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ: 9 
~ A e “ , \ ‘ ’ 4 “~ 
τοιοῦτος ὧν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ δέσμιος ᾿Ιησοῦ 


Cuap. I. 1. Τιμόθεος. Timothy was not 
with 5. Paul when he went to Rome, but must 
have joined him afterwards. He had probably 
been left by S. Paul to take care of the church 
at Ephesus, and he was with the apostle, when 
he traversed Phrygia for the first time, when he 
may have become acquainted with Philemon. 

2. ᾿Απφίᾳ. Chrysostom and Theodoret say 
that she was the wife of Philemon. Archippus 
was perhaps a deacon in the church of Colos- 
sx. Col. iv. 17. 

4. πάντοτε. Jerom observes, that πάντοτε 
may refer to εὐχαριστῶ or ποιούμενος. There 
is the same ambiguity in other Epistles. It 
probably means, 7 thank God every lime that I 
remember you in my prayers. 

4, δ. τὴν ἀγάπην els πάντας τοὺς ἁγίους, καὶ 
HA πίστιν πρὸς τὸν Κύριον ᾿Ιησοῦν. See Col. 
1. e 

6. κοινωνία is charity, liberality, (Acts ii. 42,) 
and κοινωνία τῆς πίστεως is charity procecding 


from faith, S. Paul prays, that the charity 
which is the fruit of your faith may become 
effective by making known all the good that is 
inus. Most MSS. read ἡμῖν. He prayed that 
Philemon’s charity to his Christian brethren 
might make the heathen aware of the good 
effects of the gospel. Eis Χριστὸν ᾿Ιησοῦν is 
perhaps connected with évepyhs γένηται---πιαν 
be effective in bringing men to Jesus Christ. 

7. χάριν. Most MSS. read xdpay γὰρ ἔσχο- 
μεν. This alludes to the ἀγάπην els τοὺς ἁγίους 
in ver. 5. 

8. Aid. Because you are naturally chari- 
tuble. 

9. πρεσβύτης. Some would render it ambas- 
sador: (see 2 Cor. v. 20; Eph. vi. 20:) but 
that is πρεσβεύτης. Πρεσβύτης is an old man, 
as in Luke i. 18; Tit. ii. 2. If S. Paul was 
thirty at the time of his conversion, he was 
now about fifty-seven. 


ἘΠΙΣΤΟΛῊ ΠΡΟΣ ΦΙΛΗΜΟΝΑ. 


46] 


10 Χριστοῦ “παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ΣΤ Corte 18; 


iv. 19; 


11 ἐν τοῖς δεσμοῖς μου, ᾿Ονήσιμον, τὸν ποτέ σοι ἄχρηστον, νυνὶ Col. iv. 9. 
12 δὲ σοὶ καὶ ἐμοὶ εὔχρηστον, ὃν ἀνέπεμψα" σὺ δὲ αὐτὸν, τουτ- 


13 ἔστι τὰ ἐμὰ σπλάγχνα, προσλαβοῦ. 


Ὃν ἐγὼ ἐβουλόμην πρὸς 


ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ διακονῇ μοι ἐν τοῖς δεσμοῖς 
14 τοῦ εὐαγγελίον' χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα «3 οι. ἰκ. τ. 
ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν cov ἢ, ἀλλὰ 
15 κατὰ ἑκούσιον. Taya γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, 
16 ἵνα αἰώνιον αὐτὸν ἀπέχῃς" οὐκέτι ὡς δοῦλον, ἀλλ᾽ ὑπὲρ δοῦ- 
λον, ἀδελφὸν ἀγαπητὸν, μάλιστα ἐμοὶ, πόσῳ δὲ μᾶλλον σοὶ, 
17 καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ ; εἰ οὖν ἐμὲ ἔχεις κοινωνὸν, προσ- 
18 λαβοῦ αὐτὸν ὡς ἐμέ. Εἰ δέ τι ἠδίκησέ σε ἢ ὀφείλει, τοῦτο 
19 ἐμοὶ ἐλλόγει. ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρὶ, ἐγὼ ἀπο- 
ticw ἵνα μὴ λέγω σοι, ὅτε καὶ σεαυτόν μοι προσοφείλεις. 
20 Ναὶ, ἀδελφὲ, ἐγώ σου ὀναίμην ἐν Κυρίφ' ἀνάπαυσόν μου τὰ £3 OF. vil 
21 σπλάγχνα ἐν Κυρίῳ. Ξπεποιθὼς τῇ ὑπακοῇ σου ἔὄγραψά σοι, ΥΩ 11; 


22 εἰδὼς ὅτι καὶ ὑπὲρ ὃ λέγω ποιήσεις. 


h” Apa δὲ καὶ éroiuaté ἃ "4 meee 


μοι ξενίαν' ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισ-' Col, ἐς Τῇ 
28 θήσομαι ὑμῖν. '᾿Ασπάζονταί σε ᾿Επαφρᾶς ὁ συναιχμάλωτύός κ Act. xii. 


13, 25; 


24 μου ἐν Χριστῷ ‘Inaod, Μάρκος, ᾿Αρίσταρχος, Anpas, Aov- ,,' 87: 


25 κᾶς, οἱ συνεργοί μον. ἡ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χρι- 
στοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν. 


Πρὸς Φιλήμονα ἐγράφη ἀπὸ ᾿ Ῥώμης διὰ ᾿Ονησίμου οἰκέτου. 


10. ἐγέννησα. S. Paul had converted One- 
simus. 

11. ἄχρηστον---εὔχρηστον. Some think there 
is allusion to his name, ᾽Ονήσιμος. 

18. ὑπὲρ σοῦ. As thyself wouldest have done, 
hadst thou been present. Fell. 

Ibid. δεσμοῖς τοῦ εὐαγγελίου. Imprison- 
ment on account of the gospel. See Col. i. 24. 

15. αἰώνιον. If Onesimus had continued an 
heathen, Philemon might have had him as his 
servant for life, but after that they would have 
been separated: now they would be compa- 
nions Re ever, in this world (αἰών) and the 
next. 

18. ἠδίκησε. It has been thought from this 
that Onesimus had robbed his master. 

19. προσοφείλεις. In addition to being bound 
to forgive Onesimus at my request, you owe your 


xix. 29; 
ZX. 4; 

xxvii. 3; 
Col.iv.10,14; 
3 Tim. iv. 
10, 11; 

1 Pet. v. 18. 


own conversion to me. 

20. ὀναίμην. This may perhaps be an alln- 
sion to the name of ’Ovfoiuos. The best MSS. 
read Χριστῷ for Κυρίῳ. 

21. He perhaps alludes to the freedom of 
Onesimus. 

22. ξενίαν. See Acts xxviii. 23. S. Paul 
seems to have been looking forward to his 
release, and to visiting Soe 

23. συναιχμάλωτος. phras had not come 
to Rome with S. Paul, ate had joined him 
afterwards. There had either been some per- 
secution at Rome, which caused Epaphras to 
be imprisoned, or he had been in prison with 
S. Paul some time before. See Rom. xvi. 7; 


Col. iv. 10. 
Ibid. Μάρκος, ᾿Αρίσταρχος. See Col. iv. 10. 


EPISTLE TO THE HEBREWS. 


There have been disputes in ancient and modern times concerning the 
author of this Epistle: but a majority of the Fathers ascribed it to 
S. Paul. Many resemblances of style have also been pointed out. He 
probably wrote it soon after his release from his first imprisonment at 
Rome, A.D. 58, when he expected soon to visit Judea, (xiii. 23.) It is 
addressed to the Jewish Christians of Palestine, and contains allusions to 


the approaching war. 


NAYAOY TOY ΑΠΟΣΤΟΛΟΥ͂ 


H ΠΡΟΣ 


EBPAIOY? ENIZTOAH. 


1 "ΠΟΛΥΜΕΡΩΣ καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας « Eph. i. 10; 

τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ᾿ ἐσχάτων τῶν ἡμερῶν παν ΓΝ 

8 τούτων ἐλάλησεν ἡμῖν ἐν vid, “Sv ἔθηκε κληρονόμον πάντων, Matt.xxi.38; 
> @ N wn ’ ς 3 , - ͵ Joh. i. 8; 

8 δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν, “ὃς ὧν ἀπαύγασμα τῆς δόξης Ep. iii. 9; 


φ’ 


καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ °°! 16 


e viii. 13 


ῥήματι τῆς δυνάμεως αὐτοῦ, δι’ ἑαυτοῦ καθαρισμὸν ποιη- is. 13, &e.5 
x. δ; 


, a € [ων A 4 > a A 
σάμενος τῶν ἁμαρτιῶν ἡμῶν, ἐκάθισεν ἐν δεξιᾷ τῆς peya- Prual. cx. 1; 


4 λωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγ- 


Sap. vii. 26; 
Joh. xiv. 9; 


γέλων, ὅσῳ διαφορώτερον παρ᾽ αὐτοὺς κεκληρονόμηκεν ὄνομα. 2C% i: αν 


ol. i. 15,17: 


δ "Τίνι γὰρ εἶπε ποτὲ τῶν ἀγγέλων, “Υἱός μου εἶ σὺ, ἐγὼ σή- Phil. i. 6; 


d Epb. i. 31; Phil. ii. 9,10. 


Cuap. I. 1. Πολυμερῶς, Frequently. ὩΠολυ- 
τρόπως, In many ways. 

Ibid. ἐπ’ ἐσχάτων τῶν ἡμερῶν. This phrase 
is used for the times of the Christian dispensation, 
in Acts ii. 17; 1 Pet. i. 20. See note at 1 Tim. 
iv. 1. The reading is probably ἐσχάτου. See 
also Heb. ix. 26; 1 Cor. x. 11; 2 Pet. iii. 3. 

2. ἔθηκε, constituit. So Xenophon, θεὶς τοὺς 
γέροντας κυρίους τοῦ περὶ τῆς ψυχῆς ἀγῶνος. 
De Rep. Lac. p, 684. Arrian, τοιοῦτόν σεθῶμεν 
πολίτην Κορινθίων. Epist. iii. 1. p. 264. 


Ibid. κληρονόμον. According to Gal. iv. 1. 
this is equivalent to κύριον : and he is called 
Lord of all in Acts x. 86. The full meaning is, 
that Christ is Lord of all things in right of his 
inheritance, i.e. as the begotten Son of God. 
Κληρονόμος seems used in the same sense in 
Rom. iv. 13, and Festus writes, “ Heres apud 
antiquos pro domino ponebatur.” 

Ibid. αἰῶνα... This means worlds or the world 
in xi, 8. It has the same meaning in Wisdom 
iv. 2; xiii, 9; xiv. 6. It represented the He- 
brew p'pdiy, which signified long periods of 
time, or eternity; and the Alexandrian Jews 
seem to have used it for the world. See note at 
Titus i, 2. 

3. ἀπαύγασμα is the effulgence or radiance 


Apoe. iv. 21. 


ev. 5; 3 Sam. vii. 14; 1 Par. xxii. 10; xxviii. 6; Peal. ii.7; Act. xiii. 88. 


proceeding from light. Philo Judseus calls man, 
τῆς μακαρίας φύσεως ἐκμαγεῖον ἣ ἀπόσπασμα 
ἣ ἀπαύγασμααυ De Mundi Opif. pag. 33, and 
the breath which was breathed into his nostrils, 
τῆς μακαρίας καὶ τρισμακαρίας φύσεως ἀκαύγασ- 
μα, De Spec. Leg. pag. 356. The fathers were 
fond of illustrating the generation of the Sos 
by the effulgence proceeding from light: and 
this passage may mean, that the glory of the 
Father was reflected in the Son. 

Ibid. χαρακτὴρ is an impression like that 
made by a seal; and it is here gaid, that the 
ὑπόστασις of the Father was stamped or im- 
pressed upon the Son, so that the Son repre- 
sented this hypostasis, as an impression re- 
presents the seal. Ὑπόστασις did not signify 
person till the third or fourth century: before 
that it signified essence, or substance, i. 6. the 
mode of being. 

Ibid. φέρων. Causing to move along, directing. 
So Seneca, “ Deus ille maximus potentissimus- 
que ipse vehit omnia,” Epist. 31.§9. Τῷ ῥή- 
ματι δυνάμεως αὐτοῦ, i. g. τῷ ῥήμ. αὐτοῦ δυνατῷ, 
Pierce reads αὐτοῦ, God's word, not αὗτοῦ. 

4. κεκληρονόμηκεν. This implies that he 
inherited the name as Son. Chriat is superior 
to the angels, because he is the begotten Sun of 
God. 


464 


ἘΠΙΣΤΟΛΗ 


[Κεφ.], 2. 


μερον γεγέννηκά oc; Kai πάλιν, “᾿Εγὼ ἔσομαι αὐτῷ εἰς 


{Ῥεα]. 
xevii. 7; 


, td ᾽ 
πατέρα, καὶ αὐτὸς ἔσταί μοι εἰς υἱόν ; “ταν δὲ πάλιν εἰσ-- 6 


, 4 ’ ’ ‘ 
Rom.viii.29; ὥγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει, ‘ Kat προσ- 


Col. i. 18. 
ε Psal. civ. 4. 


κυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ.᾽ 


&Kai πρὸς μὲν Τ 


τοὺς ἀγγέλους λέγει, “Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύ- 
b Psal.xlv.6. LATA, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα Mapes δὲ 8 

τὸν υἱὸν, “Ο θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος" 
ΙΑεὶ. x. 38. ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἰἱ ἠγάπησας 9 

δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν. διὰ τοῦτο ἔχρισέ σε, ὁ 
& Peal.cii.3s. Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους 


I Esa. li. 6; cov.’ 
2 Pet.iii.7,10. 


΄σ΄- σι ’ 

mx. 13,13; Καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί. 
A 4 \ 4 φ « 4 “ Q 

σὺ δὲ διαμένεις. καὶ πάντες ws ἱμάτιον παλαιωθήσονταε, Kai 12 


xii. 2; 
Psal. cx. 1; 


kK Kal, ‘Xv κατ᾽ ἀρχὰς, Κύριε, τὴν γῆν ἐθεμελίωσας, 10 


1.2 \ » a ; 
auTol ἀπολοῦνται, 11 


Matt.xxiid; ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς Kal ἀλλωγήσονται' σὺ δὲ ὁ 


Act. ii. 34; 


1 Cor. xv.25; αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. 


Eph. i. 20. 
8 Psal. 
xxxiv. 7; 
xei. 11. 

© Dent. 
xxvii. 26; 
Act. vii. 
38, 53; 
Gal. iii. 19. 
P xii. 25; 
Mar. i. 14. 


™IIpos τίνα δὲ τῶν 13 


ἀγγέλων εἴρηκέ ποτε, " Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς 
3 a, e ’ a οὗ A .ῶ n 9 ὶ ’ > A 
ἐχθρούς σον ὑποπόδιον τῶν ποδῶν σου ;’ "Οὐχὶ πάντες εἰσὶ 14 
λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς 
μέλλοντας κληρονομεῖν σωτηρίαν ; Διὰ τοῦτο δεῖ περισσο- 2 
τέρως ἡμᾶς προσέχειν τοῖς ἀκουσθεῖσι, μή ποτε παραρρυῶμεν. 
Set γὰρ ὁ δι’ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ 2 


a \ . » ” , 
qMar.xvi20, Τῶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, 


Act. ii. 22; 
xiv. 3; 
xix. 11; 

1 Cor. xii. 4, 4 , 
7, 11. 


5. γεγέννηκά ce. The force lies in tle word 
γεγέννηκα. Christ is the begotten Son of God. 
The second Psalm is applied to Christ by 
S. Peter, Acts iv. 25; and by S. Paul, Acts 
xiii. 88, That the Jews so applied it, is proved 
by Pierce. See v. 5. 

Ibid. Καὶ πάλιν. This was said primarily of 
Solomon, 1 Chron. xvii. 13, xxii. 10, xxviii. 6, 
2 Sam. vii. 14, but there are expressions in the 
prophecy which cannot apply to Solomon. 

6. πάλιν is the same as in ver. 5, and Rom. 
xv. 10, 11, 12. It may be paraphrased, 4nd 
in another Psalm, which refers to Christ under- 
taking the work of man’s redemption. See x. 5. 
The LXX read ἄγγελοι αὐτοῦ: in the Hebrew 
it is God: but in Deut. xxxii. 43. the LXX 
have inserted the passage as here quoted. For 
wowrdéroxos see Psalm lxxxix. 27; Rom. viii. 
29. 

7. λέγει, sc. ἣ γραφή. Πρὸς τοὺς ἀγγέλους, 
with respect to the angels, Erasmus, Raphel. 
Valckenaer translates the passage, Qui ex ventis 
spirantibus facit angelos suos, quique fulminibus 
utitur ul ministris suis publicis. 

8. That the xlvth Psalm is applied by the 
Jews to the Messiah, see Estius ad L Ὁ Θεὸς 
is the nominative for the vocative, as in x. 7 ; 
Matt. xxvii. 29; Mark v. 8; ix. 25; x. 47; 
Luke viii. 64; John xx. 28; Rom. viii. 15. 


Ῥπῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας ; 8 
ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ Κυρίον, ὑπὸ τῶν 
ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, «συνεπιμαρτυροῦντος τοῦ 4 


12. ἑλίξεις. Some MSS. read ἀλλάξεις, as 
does the Alexandrian MS. of the LXX, and 
this agrees with the Hebrew. 

13. That this passage applies to the Mes- 
siah, is said by our Saviour himself, S. Peter 
and S. Paul. See the margin, and Schoetge- 
nius, Hor. Hebr. p. 192. 

14. Philo Judeus speaks of ἄγγελοι λειτουρ- 
vol, vol. ii. p. 3887. We must remember in all 
these quotations, that the Psalms from which 
they are taken were considered by all the Jews 
to be addressed to the Messiah. 8. Paul as- 
sumed this as proved, because he was writing 
to Jews. 

Cuap. II. 1. Διὰ τοῦτος Because Christ is 
superior to angels. Having proved this point, 
he proceeds to argue that the revelation made 
by Christ is superior to that made by angels: 
i. 6. the Gospel is superior to the Law. 

Ibid. wapappumpev. Ne quando preterfiuere 
ea sinamus. Bos, Valckenaer, Fell. But Chry- 
sostom explains it, μὴ ἐκπέσωμεν, and Elsner, 
ne deficiamus: so as never to be drawn or tempted 
JSrom them. Pyle. 

2. ἀγγέλων. Sce note at Acts vii. 35, 538. 

3. ἀκουσάντων. Hencg it has been argued, 
that the Epistle was written by a person who 
had not seen Christ. See Acts xiii. 31. This, 
however, would not contradict what 8. Paul 


Κεφ. 2.} 


ΠΡΟΣ EBPAIOTS. 


465 


Θεοῦ σημείοις τε καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, καὶ 
πνεύματος ἁγίου μερισμοῖς, κατὰ τὴν αὐτοῦ θέλησιν. 
ὃ τοὺ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, * i. 3, ε, 8. 
6 περὶ ἧς λαλοῦμεν" "διεμαρτύρατο δέ πον τὶς λέγων, ‘ Τί ἐστιν « Ῥεοὶ. viii; 
ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ vids ἀνθρώπου, ὅτι ἐπι- “ἢ 
7 σκέπτῃ αὐτόν ; ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους" 5 Peel. τι δ; 
δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ ταῦ. 18 
8 τὰ ἔργα τῶν χειρῶν σου 'πάντα ὑπέταξας ὑποκάτω τῶν 295,37: 


Eph. i. 33. 


ποδῶν αὐτοῦ" "Ev γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδὲν erate 
ἀφῆκεν αὐτῷ ἀνυπότακτον' νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ Phil. il. 7, 8, 
9 πάντα ὑποτετωγμένα. “Tov δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλατ- « τα. xxiv. 


τωμένον βλέπομεν ᾿Ιησοῦν διὰ τὸ πάθημα τοῦ θανάτου, δό 


46, 46; 
Act. iii, 15; 


καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύ- τ. 81: ας 
10 σηται θανάτου. τ"Επρεπε γὰρ ἀὐτῷ, δι’ ὃν τὰ πάντα καὶ δι᾿ ys. 10, 14, 
οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν " Peal. xxil 
11: τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. YS τε yap 28am.xxii.3; 


Psal. xviii. 3. 


ἁγιάζων καὶ οἱ ὡἁγιαζόμενοι, ἐξ ἑνὸς πάντες: Se ἣν αἰτίαν͵ Rea.vill.18 
12 οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, * λέγων, ‘Array. Job. x. 29; 


γελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμ- 13. 


18 νήσω oe.” 


Καὶ radu, “᾿Εγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῷ. 


xvii. 6, 9, 11, 


~ 9 b Esa. xxv.8; 
Ose. xiii. 14; 


"Καὶ πάλιν, “᾿Ιδοὺ ἐγὼ, καὶ τὰ παιδία & μοι ἔδωκεν ὁ Θεύς.᾽ πο; 
14 "᾿Επεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ av- 84,55: 


Phil. fi. 7; 


τὸς παραπλησίως μετέσχε τῶν αὐτῶν, iva διὰ τοῦ θανάτου 3 Tim. 1.10. 


says in Galat. i of not having received λές 
commission from man, and of having had spe- 
cial revelations from God. 

4, μερισμοῖς. By our being able to im 
the gifts of the Spirit. sai 

5. Οὐ γάρ. This is another reason for the 
Gospel being preferred to the Law: viz. be- 
cause the Christian dispensation was not ad- 
ministered by angels, but by Jesus Christ. 

Ibid. οἰκουμένην. In vi. δ. we have δυνάμεις 
μέλλοντος αἰῶνος : and in Is. ix. 6. the LKX 
translate πατὴρ μέλλοντος αἰῶνος. The expres- 
sions mean the Christian dispensation in opposi- 
tion to the former, whether iarchal or Mo- 
saic, The Jews used the p NSM pdiyn 

τ᾿ Ῥ 


in the same way. Περὶ ἧς λαλοῦμεν perhaps 
refers to the οἰκουμένη and the quotation from 
the Psalms, mentioned in i. 6. 

6. The viiith Psalm is quoted as referring to 
the Messiah by our Saviour himself, Matt. xxi. 
16, and by 8. Paul, 1 Cor. xv. 27. Its primary 
application is to Adam and the human race. 

7. βραχύ τι. For a little while. Valckenaer, 
as in Acts v. 34, 

8. Ἔν τῷ ὑποτάξαι may mean, ὃν τῷ Adyeo- 
θαι, Πάντα ΠΣ αὐτῷν a 

Ibid. οὕπω. Christ’s mediatorial kingdom is 
not yet finished: death is not yet finally de- 
stroyed. Compare 1 Cor. xv. 25, &c. 

9. The clauses of this verse appear inverted, 


but they may be paraphrased thus: But as to 
him who was made for a little while lower than 
angels, viz. Jesus, by his suffering death, we see 
him now crowned with glory and honour, i. 6. 
made Lord of all things, that his death may by 
the grace of God become efficacious for all men. 

10. When God had determined to restore to 
men the power of living for ever, (els δόξαν 
ἀγάγειν,) it was necessary that he, who was to 

urchase this power, should himself submit to 

eath. Els δόξαν ἀγαγόντα may be an allusion 
to God leading the Israelites into the earthly 
Canaan, and ἀρχηγὸν may refer to Moses or 
Joshua, as a type of Christ. Τελειῶσαι means, 
that Christ’s mediation would not have been 
perfect, if he had not died: see v. 9, 

11. For it was part of this scheme, that the 
redeemer and the redeemed should all be of 
one stock or origin: and consequently in the 
eg which speak of the Messiah, we find 

im calling men his brethren. 

18, Both these quotations probably come 
from Is. viii. 17, 18: there is something like 
the first in Psalm xviii. 8; 2 Sam. xxii. 3. 
The 14th verse of Is. viii. is applied to Christ 
by Simeon, Luke ii. 34; by Christ himself, 

att. xxi. 44; by 8. Peter, 1 Pet. ii. 6; and 
by S. Paul, Rom. ix. 33, 

14. τὰ παιδία. These children. 

Ibid. παραπλησίως. Exactly in the same way: 
not in appearance only. Wolf. This is demon~ 


Hh 


466 


ΕἘΠΙΣΤΟΛΗ 


[Κεφ.2, ἃ 


σε \ 
καταργήσῃ Tov τὸ κράτος ἔχοντα τοῦ θάνατου, τουτέστι τὸν δε- 
eLui. 14: άβολον, “καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παν- 15 


Rom. viii. 15. 


ἃ iv. 15; 
Phil. ii. 7. 


τὸς τοῦ ζὴν ἔνοχοι ἦσαν δουλείας. ov yap δήπου ἀγγέλων ἐπι- 16 
λαμβάνεται, ἀλλὰ σπέρματος ᾿Αβραὰμ ἐπιλαμβάνεται. “ ὅθεν 17 
ὥφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων 


γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν, εἰς τὸ ἱλά- 


ᾶ ver. ὅ: 
Num. xii. 7. 
Β ver. 3. 
Deut. xviii. 
15, 18. 

1 Matt. 
xxiv. (8: 


᾿σκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ. “ἐν ᾧ γὰρ πέπονθεν αὐτὸς 18 
πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. : 
ΠΌΘΕΝ, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατα- ὃ 
νοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν 
Χριστὸν ᾿Ιησοῦν' ἐπιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ 2 
Μωσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. 
παρὰ Μωσὴν ἠξίωται, καθ᾽ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου 


Πλείονος γὰρ δόξης οὗτος 8 


ς , xf, a. \ ; , eA 
τος 16,0 κατασκευάσας αὐτόν' πᾶς yap οἶκος κατασκευάζεται ὑπὸ 4 


wi. 19; 

3 Cor. vi. 16; 
Eph.ii.31,23; σιστὸς ἐν ὅλῳ 
1 Tim. i1i.15; 
1 Pet. ii. 5. 


strative of Christ having assumed the human 
nature. See v. 7. 

14. κράτος. Death is the consequence of sin: 
the devil excites to sin, and therefore has the 
power of inflicting death. 

15. δονλείας means that slavish fear, which 
persons feel, who are under sentence of death. 

16. ἐπιλαμβάνεται. This is generally trans- 
lated, He takes the nature of: but it may mean, 
he lays hold of, to extricate them from the mise- 
rable state described in ver. 15: he assists. See 
viii. 9. 

17. ἐλεήμων καὶ πιστὸς comprehends the 
duty which Christ, as high priest, would dis- 
charge to God and man. Having taken upon 
him the human nature, he would be merciful 
to his fellow men, and would faithfully dis- 
charge the office of atonement. See iii. 2. 

18. ἐν ᾧ is not the same as ὅσψ, inasmuch 
as; but it means, he is able to assist those per- 
sons, who are tempted by the same feelings which 
he himself felt when he was tempted. 

Cuap, IIT. 1. ἅγιοι may perhaps be said 
with reference to ἁγιαζόμενοι in ii. 11. Pierce. 

Ibid. μέτοχοι may imply, that the Jews had 
only a share together with the Gentiles. Pierce. 
bid. κατανοήσατε. Christ had already been 
spoken of as sent by God, i. 2,ii.3; and as high 
priest, ii. 17. 8. Paul now says, Here is another 
view which you may take of this person, whom 
I have called apostle and high priest. It is ex- 
plained in ver. 3. 

Ibid. ὁμολογίας. This expression may be 
taken for τὸν ἀπ. καὶ ἀρχ. ὁμολογούμενον ἡμῖν, 
him whom we acknowledge as our apostle and 
high priest. Philo Judzeus speaks of the Jew- 
ish high priest as 6 μέγας ἀρχιερεὺς τῆς ὅμολο- 
ylas. De Somniis, vol. i. p. 654. The Jews 
call the high priest their apostle, and the apostle 
ψ' Ged. Our Saviour speaks of himself as sent 


τινός ὁ δὲ τὰ πάντα κατασκευάσας, Beds. "καὶ Μωσῆς μὲν 5 
τῷ οἴκῳ αὐτοῦ, ὡς θεράπων, εἰς μαρτύριον τῶν 
λαληθησομένων: ' Χριστὸς δὲ, ὡς vids ἐπὶ τὸν οἶκον αὐτοῦ" οὗ 6 


by the Father, John v. 38; vi. 29, 39; viii, 
42; xvii. 18. 

2. τῷ ποιήσαντι. To him who appointed him 
apostle and high priest, as in 1 Sam. xii. 6. 
Mapris Κύριος ὁ ποιήσας τὸν Μωῦσῆν καὶ τὸν 
᾿Ααρών. See also Mark iii. 14; Acts ii. 86. 

Ibid. ὡς καὶ Μωσῆς. As alto was Moses. 
This is a quotation from Numb. xii. 7. οὐχ 
οὕτως ὁ θεράπων pou Μωῦσῆς, ἐν ὅλῳ τῷ οἴκῳ 
μου πιστός ἐστι. Oley means the Jewish church. 
Moses faithfully executed all the orders which 
God gave him concerning this church. 

8. This is what the Jewish Christians were 
told in ver. 1. to observe. If Christ had been 
merely an apostle and high priest, he may have 
been no greater than Moses; and both were 
equally faithful in discharging their commis- 
sion : but here a difference is pointed out. 

Ibid. τοῦ οἴκου is not than the house, but of, 
or in the house: πλείονα τιμὴν τοῦ οἴκου, the 
greater share of honour in the house. Moses 
had not this highest honour, because he was 
only a servant: but Christ was son of the per- 
son who established the house, and this person 
was God. 

5. θεράπων. 
ver. 2. 

Ibid. μαρτύριον. The commission of Moses 
was merely to bear witness to the higher reve- 
lation which was afterwards to be made by 
Christ. 

6. Moses was faithful ἐν τῷ οἴκῳ, being him- 
self part of the Jewish church. Christ is ἐπὶ 
τὸν οἶκον, being the Son of Him who esta- 
blished the Jewish as well as the Christian 
church. Some read αὐτοῦ, his own house, i.e. 
Chriet’s. Beza, Grotius, Schmidius, Wolfius, 
Valckenaer; but it seems more correct to read 
αὑτοῦ, his house, i.e. God's house, as in ver. 5. 


See Numb. xii. 7, as quoted in 


Κεφ. 8, 4.) 


ΠΡΟΣ ΕΒΡΑΙΟΥ͂Σ. 


467 


οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παρρησίαν καὶ το καύχημα τῆς 
7 ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν. *Ai0 καθὼς λέγει x ver. 15; 
τὸ πνεῦμα TO ἅγιον, ‘ Σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, Peal ὡν τὶ 
8 ἱμὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, ' Exod, ΄ 


9 κατὰ THY ἡμέραν TOU πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με Nom. κκ. 18. 
οἱ πατέρες ὑμῶν, ἐδοκίμασάν με καὶ εἶδον τὰ ἔργά μου, τεσ- 
10 σαράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον, 
᾿Αεὶ πλανῶνται τῇ καρδίᾳ αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς 
11 μου ὡς ὥμοσα ἐν τῇ ὀργῇ μου, Εἰ εἰσελεύσονται εἰς τὴν = Ὅσαι. 1. 84. 
12 κατάπαυσίν μου, βλέπετε, ἀδελφοὶ, μή ποτε ἔσται ἔν τιν, 
ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ 
13 ζῶντος ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἑκάστην ἡμέραν, 
ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν 
14 ἀπάτῃ τῆς ἁμαρτίας" μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, » Rom. 


ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν 


viii. 17. 


15 κατάσχωμεν, οἐν τῷ λέγεσθαι, “Σήμερον, ἐὰν τῆς φωνῆς αὖ- ver.7. 
τοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ 

16 παραπικρασμῷ. Τίνες γὰρ ἀκούσαντες παρεπίκραναν ; ἀλλ᾽ 

11 οὐ πάντες οἱ ἐξελθόντες ἐξ Αὐγύπτου διὰ Maceds ; Prict ν Nom. xiv, 
δὲ προσώχθισε τεσσαράκοντα ἔτη ; οὐχὶ τοῖς ἁμαρτήσασιν, hays 


18 ὧν τὰ κῶλα ἔπεσεν ἐν TH ἐρήμῳ ; «τίσι δὲ ὥὦμοσε μὴ εἰσ- 


Psa). cvi. 26; 
1 Cor. x. 


ἐλεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; lini, 
19 Kat βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν. ς Nem. 


xiv. 30; 


4 Φοβηθῶμεν οὖν μή ποτε καταλειπομένης ἐπαγγελίας εἰσελ- Dont. 1 84, 
θεῖν eis τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. 85. 


6. παρρησίαν may allude to the public pro- 
fession of faith made at baptism, as in ver. 
14, x. 23, 835; and perhaps there is an intima- 
tion of the necessity which there would soon be 
of Christians adhering to their profession. 

7. Διό. This is connected with ver. 12. This 
being the case, I would remind you of the disobe- 
dience of the Israelites in the time of Moses, and 
its consequence: take care that your case is not 
the same. See 1 Cor. x 1, 11. 

Ibid. The inspiration of David is proved by 
this verse compared with iv. 7. See also Matt. 
xxii. 43. 

8. παραπικρασμῷ. The Jews provoked the 
Lord to wrath during the whole of their jour- 
neying in the wilderness: Deut. ix. 7. Five 
particular provocations are mentioned, Exod. 
xvi 2; xvii. 2—9; xxxii. 10; Numb. xi. 38; 
xiv. 29; and Deut. i 34, 85. The last was the 
time when God swore in his wrath. 

9. οὗ relates to x μοῦ, wherewith. Pierce. 
Most MSS. read ἐπείρασαν οἱ πατέρες ὑμῶν ἐν 
ἔλεος 3 

10. διὸ is not in the LXX or Hebrew, and 
τεσσ. ἔτη is connected with προσώχθισα, as it 
is in ver. 17. 

11. Εἰ. See note at Mark viii. 12. 

Ibid. κατάπαυσις is coupled with κληρονόμια 


in Deut. xii. 9, the inheritance and rest which 
the Israelites had in the land of Canaan, when 
they rested from their journeyings and their 
enemies, . 

18. ἄχρις οὗ. So long as you are allowed to 
consider the time still unexpired, in which God 
invites you to hear his voice. Philo Judseus says 
of to-day in Deut. iv. 4, σήμερον 8 ἐστὶν ὁ ἀπέ- 
paros καὶ ἀδιεξίτητος αἰών. vol. i. p. 554. 

14. Take care that your hearts are not har- 
dened: for we are partakers in the benefits of 
Christ's death, only on condition of continuing 
obedient. 

Ibid. ὑποστάσεως. Confidence. Psalm 
xxxvili, 7; Ruth i 12; Ezech. xix. 5; 2 Cor, 
ix. 4; xi. 17. 

15. ἐν τῷ λέγεσθαι. According to the words 
already quoted, or while the opportunity lasts 
contained in those words. 

17. κῶλα is the word in Numb. xiv. 29. 

Cuap. IV. 1. καταλειπομένης is the same 
as ἀπολείπεται in ver. 6, 9: it implies that the 
promised rest had not yet been enjoyed, but 
was left for others to enter upon. Raphel, 
Valckenaer. See x. 26. 

Ibid. ὑστερηκέναι. Persons, who come toe 
late, are excluded: and hence ὕστερηκέάναι 
means here, not to enter in. 


Hh2 


τ Peal. xcv. 
ll. 


8 Gen. ii. 2; 
Exod. xx.11; 
χχχὶ. 17. 


t ii, 7,15; 
Pua). xcv. 7. 


υ Eccl. xii.11; 


468 


ENISTOAH [Keg. 4. 


καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι: ἀλλ᾽ οὐκ 2 
ὠφέλησεν ὃ λόγος τῆς ἀκοῆς ἐκείνους, μὴ σνγκεκραμένος τῇ 
πίστει τοῖς ἀκούσασιν. "εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν 8 
οἱ πιστεύσαντες, καθὼς εἴρηκεν, “'ῶς ὥμοσα ἐν τῇ ὀργῇ μου, 
Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου" καίτοι τῶν ἔργων 


ἀπὸ καταβολῆς κόσμον γενηθέντων' "εἴρηκε γάρ που “περὶ 4 


led 


τῆς ἑβδόμης οὕτω, ‘Kad κατέπαυσεν 6 Θεὸς ἐν τῇ ἡμέρᾳ τῇ 
ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ.᾽ καὶ ἐν τούτῳ πάλεν, 5 
‘Ei εἰσελεύσονται εἰς τὴν κατάπαυσίν pov.’ ᾿Επεὶ οὖν ἀπο- 8 
λείπεται τινὰς εἰσελθεῖν εἰς αὐτὴν, καὶ οἱ πρότερον εὐαγγελει- 
σθέντες οὐκ εἰσῆλθον δι’ ἀπείθειαν, ἑπάλεν τινὰ ὁρίζει ἡμέραν, 7 
« Σήμερον, ἐν Δαβὶδ λέγων, μετὰ τοσοῦτον χρόνον, καθὼς 
εἴρηται, " Σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκλη- 
ρύνητε τὰς καρδίας ὑμῶν. Εἰ γὰρ αὐτοὺς ᾿Ιησοῦς κατέπαυ- 8 
σεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας: ἄρα ἀπο- 9 
λείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. ὁ γὰρ εἰσελθὼν εἰς 10 
τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων 
αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεύς. Σ᾽ πουδάσωμεν οὖν εἰσ-- 11 


Ess. xlix.2; ελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, 


Jer. xxiii. 39; 
Eph. vi. 17. 


2. εὐηγγελισμένο. This alludes to the 
preaching of the gospel, and to the good report 
of the land of Canaan, which was brought to 
the Israelites by Joshua and Caleb, Numb. 
xiii. 27—-30; but which they did not believe, 
and this was the chief παραπικρασμός. 

Ibid. Adyos τῆς ἀκοῆΞ:. See 1 Thess. ii. 13. 
It may mean here, that the word entered only 
into their ears, and did not sink into their 
hearts. Most MSS. read συγκεκραμένους. 

8. καθὼς εἴρηκεν. The argument from this 
uotation is left to be supplied by the reader. 
f God swore that the Israelites, for their want 

of faith, (Deut. i 32,) should not enter into 
his rest, it is implied that those who have faith 
shall enter in. 

Ibid. καίτοι. The quotation shews, that this 
rest was still reserved for some other persons: 
and if the Jews replied, that God’s rest meant 
his resting from creation, and that they had 
entered into this, when they had the institution 
of the Sabbath, S. Paul replies, that this could 
not be the rest intended, because David spoke 
of it as something still future, though the rest of 
the Sabbath had existed from the beginning. Ka- 
τάπαυσις is used for the Sabbath in 2 Macc. 
xy. 1. 

δ. καὶ ἐν τούτῳ πάλιν. And it is evident 
again from the former quotation, that the entrance 
into this rest is something future. 

7. Valckenaer puts a note of interrogation 
after ἡμέραν: but it may mean, Even after the 
Israelites had entered into Canaan, he again 
fixes some other day for the faithful entering into his 


iva μὴ ἐν τῷ αὐτῷ τις 


ὑποδεύγματι πέσῃ τῆς ἀπειθείας. “Cov γὰρ ὁ λόγος τοῦ Θεοῦ, 12 


rest, and this even as late as in the time of David. 

Ibid. εἴρηται. Most MSS. read προείρηται. 

8. Ἰησοῦς. If the Israelites had entered into 
God's rest, when Joshua led them into Canaan, 
the Psalmist would not have spoken of it as a 
thing future. 

9. ἀπολείπεται. So that this rest is something 
which is still left for the people of God to enter 
into. Σαββατισμὸς is used on account of what 
was said in ver. 3, and means, that believers in 
Christ will have a perpetual Sabbath, as well 
as enter into the heavenly Canaan. The Jews 
spoke of the reign of the Messiah as a σαββα- 
τισμός. 

10. ὁ γὰρ εἰσελθών. This is to shew that 
God’s rest, into which the faithfal are to enter, 
may be called a σαββατισμὸς, for he that enters 
into this blessed state will rest all his works, 
as God did from His. | 

12. ὁ λόγος. 8. Paul seems to adopt a mode 
of expression, which was common among the 
Jews. Philo writes, Ἵνα ἐννοῇς Θεὸν τέμνοντα, 
τάς τε τῶν σωμάτων καὶ πραγμάτων ἑξῆς ἁπάσας 
ἡρμόσθαι καὶ ἡνῶσθαι δοκούσας φύσεις, τῷ τομεῖ 
τῶν συμπάντων αὐτοῦ λόγῳ, ὃς εἰς τὴν ὀξυτάτην 
ἀκονηθεὶς ἀκμὴν, διαιρῶν οὐδέποτε λήγει τὰ αἱσ- 
θητὰ πάντα, ἐπειδὰν δὲ μέχρι τῶν ἀτόμων καὶ 
λεγομένων ἀμερῶν διεξέλθῃ. vol i. p. 491. O8- 
τως ὁ Θεὺς ἀκονησάμενος τὸν "Ἢ" τῶν συμ- 
πάντων αὐτοῦ λόγον, διαιρεῖ τήν τε ἄμορφον καὶ 
ἄποιον τῶν ὅλων οὐσίαν, p. 492. S. Paul means 
to say, that, if we have not faith, God will be 
sure to discover it; for he sees the inmost re- 
cesses of the heart. 


Κεφ. 4, 5.] 


ΠΡΟΣ EBPAIOTS. 


469 


καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, x Pssl.xxxiil. 


18, 14, 15; 


καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, x08; 
ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν ΤΙ 


18 καρδίας" "καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, 


πάντα Eeel. XV. 19. 
y iii. 1; 


δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ" πρὸς vi. 20; 


ὃν ἡμῖν ὁ λόγος. 


vii. 36; 
viii. 1; 


14 ΥἜχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, I-11, 34, 

18 Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. τΟὐ «11. 
γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθεν- bai, 
είἰαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα | Ft. ii. 33; 


1 Joh. iii. 5. 


16 χωρὶς ἁμαρτίας: "προσερχώμεθα οὖν μετὰ παρρησίας τῷ « κ. 19, &.; 


Eph. ii. 18; 


θρόνῳ τῆς χάριτος, Wa λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν, iit 132. 
5 εἰς εὔκαιρον βοήθειαν. mas yap ἀρχιερεὺς, ἐξ ἀνθρώπων " ii 17| 
λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, vi ies 
2 ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, “ μετριο- ™: δ 


vii. 28. 


παθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ 4 vii. 31; 


. 8 αὐτὸς περίκειται ἀσθένειαν: “καὶ διὰ ταύτην ὀφείλει, καθὼς πολ αν ῥῶ, 


περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρ- " Exod. 


4 τιῶν. 


xxviii. 1; 


¢Kal οὐχ ἑαυτῷ τὶς λαμβάνει τὴν τιμὴν, ἀλλὰ ὁ Ka- | Par. 
5 λούμενος ὑπὸ τοῦ Θεοῦ, καθάπερ καὶ ὁ ᾿ΑΔαρών. (οὕτω καὶ 
Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ 


ς xxiii. 13; 
O 4 Par. xxvi. 


λ 16, ἄο. 


(4.5; 


λήσας πρὸς αὐτὸν, ‘Tids μου εἶ σὺ, ἐγὼ σήμερον γογέννηκά Pas. ii. 73 


Joh. viii. 54; 


6 σε δκαθὼς καὶ ἐν ἑτέρῳ λέγει, “ Σὺ ἱερεὺς εἰς τὸν αἰῶνα, Act. sill. 88. 
7 κατὰ τὴν τάξιν Μελχισεδέκ. "Ὃς ἐν ταῖς ἡμέραις τῆς σαρ- "11; 


Ῥεαὶ. cx. 4. 


κὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν » Matt. 


xzvi. 88, ἄο.; 


αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσ- xxvii. 46,50; 
8 ἐνέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, ' καίπερ ὧν Toh: παὶ. 73% 


xvii. 1 


9 υἱὸς, ἔμαθεν ad’ ὧν ἔπαθε τὴν ὑπακοὴν, Κκαὶ τελειωθεὶς ἐγέ- ΕΡΙΙ, di 
a n fal 6 9. 
veTo τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου" ,᾿,.. 10. 


18. τετραχηλισμένα is a metaphor from vic- 
tims which are laid open, and the inside ex- 
posed as fully as is expressed in ver. 12; or 
perhaps from the neck of the victim being 
turned back so as to shew the face, supine 
exposita. 

Ibid. πρὸς ὅν. With whom we have to do, or, 
of whom we are speaking, or, to whom we shall 
give account. 

14. ἀρχιερέα, He now returns to the notion 
of Christ being a high priest, which was begun 
in iii, 1. 

Cuap. V. 2. μετριοπαθεῖν. To be only mode- 
rately affected with anger, i.e. to be indulgent 
to. The Peripatetics said τὸν σοφὸν μετριοπαθῇ 
μὲν εἶναι, ἀπαθῆ δὲ οὐκ εἶναι. 

8. ὑπὲρ ἁμαρτιῶν. Many MSS. read περὶ ἀμ. 
See x. 6. 

5. ὁ λαλήσας. The same person, i.e. God, 
who spoke those words in the second Psalm, 
appointed Christ to be our high priest: and 
the second Psalm is prophetic of Christ taking 


upon himself this office. 

6. The hundred and tenth Psalm is referred 
to the Messiah by our Lord himself, Matt, 
xxii. 43. 

7. σαρκός. This is a plain proof that Christ 
had a higher nature. See ii. 14. 

Ibid. εἰσακουσθείς. This word implies that 
a person is assisted as well as heard, and some 
translate it delivered from his fear. Jesus was 
not delivered from death, but an angel strength- 
ened him, Luke xxii. 48, and he was raised. 
again from death. 

8. ἔμαθεν---ἔπαθε. This was a proverbial ex- 
pression, as μαθήματα τὰ παθήματα, Herod. i.207; 
ἔμαθον μὲν ὃ ἔπαθον, Philo Jud. vol. i. p, 566; 
εἰ μὲν ἦν μαθεῖν ἃ δεῖ παθεῖν, καὶ μὴ παθεῖν, 
καλὸν τὸ μαθεῖν εἰ δὲ παθεῖν, τί δεῖ μαθεῖν ; πα» 
θεῖν γὰρ χρή. Democritus apud Stobeum. This 
passage seems to shew, that the Epistle was 
written in Greek, 

9. τελειωθείς. See ii. 10. 


ΞΕ οι πο οι ΟΡ 


--,ἰὐπ... eee ee 


470 ἘΠΙΣΤΟΛΗ 


[Kee. 5, 6. 


προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς, κατὰ τὴν τάξεν 10 


Μελχισεδέκ. 


Περὶ οὗ πολὺς ἡμῖν 6 λόγος καὶ δυσερμήνευτος λέγειν, 11 

ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς. ἱκαὶ γὰρ ὀφείλοντες εἶναι 12 
διδάσκαλοι διὰ τὸν χρύνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν 
ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ καὶ 
γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. 

1 ἸΟον. 1.4; ἱπᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης" 18 


xiv. 20; 
Eph. ἦγ. 


uu, Ῥήπιος γάρ ἐστι' τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν Sic 14 


τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν 
καλοῦ τε καὶ κακοῦ. Aid ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χρισ- β 
τοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα' μὴ πάλιν θεμέλιον 
καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως 
ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστά- 2 
σεώς τε νεκρῶν, καὶ κρίματος αἰωνίον. καὶ τοῦτο ποιήσομεν, 8 
=x.36; ἐάν περ ἐπιτρέπῃ ὁ Θεός. “᾿Αδύνατον γὰρ τοὺς ἅπαξ φωτισ- 4 
3145, θέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μέτ- 
2 Pet. it. 20; Gvous γενηθέντας πνεύματος ἁγίου, καὶ καλὸν γευσα δ 
Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπέσοντας, 9 
πάλιν ἀνακαινίζειν eis μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν 


1 Joh. v. 16. 


10. προσαγορευθείς.  Salutatus, Casaubon, 
Vaickenaer. 

11. δυσερμήνευτος---πεί. It is difficult to 
interpret to you this passage concerning Mel- 
chisedek, because you are slow in hearing such 
things. 

12. στοιχεῖα τῆς ἀρχῆς are the first elements: 
it means, the imperfect rudiments and elements 
of Christianity, which were contained in the 
Old Testament. Pierce. 

18. γάλακτος. So Philo, νηπίοις μέν ἐστι 
γάλα τροφὴ, τελείοις δὲ τὰ ἐκ πυρῶν πέμματα, 
καὶ ψυχῆς γαλακτόδεις μὲν ἂν εἶεν τροφαὶ κατὰ 
σὴν παιδικὴν ἡλικίαν... .. τελείαι δὲ καὶ ἀνδρά- 
σιν εὐπρεπεῖς αἱ διὰ φρονήσεως καὶ σωφροσύνης 
καὶ ἁπάσης ἀρετῆς ὑφηγήσεις, vol. i. p. 80]. 
Also Arrian, οὐ θέλεις ἤδη ὡς τὰ παιδία ἀπο- 
“γαλακτισθῆναι, καὶ ἅπτεσθαι τροφῆς στερεωτέ- 
pas, Epist. ii. 16. 

Ibid. λόγον δικαιοσύνης. The real doctrine of 
justification by faith, which is contained in the 
Old Testament, if persons can understand it. 

14. αἰσθητήρια. See Phil. i. 10. 

Cuap. VI. 1. τελειότητα. The food fit for 
τέλειοι. 

2. The things here mentioned were the 
points in which all persons were instructed 
when they were admitted to baptism; they 
were to repent, to have faith, to believe in a 
resurrection, and a future judgment: upon 
which they were baptized, and the apostles 
laid their hands on them. S. Paul says, that 
he cannot repeat all this over again. 

Ibid. βαπτισμῶν διδαχῆς. The doctrine con- 
cerning different baptisms, and their efficacy, 

h as the Jewish, that of John, and particu- 


larly the Christian. 

Ibid. ἐπιθ. χειρῶν. The apostles laid their 
hands upon those who were baptized, and they 
received the Holy Ghost, Acts vi. 6; viii. 15, 
16, 17; xix. 5, 6. 

3. τοῦτο ποιήσομεν. This is connected with 
ἐπὶ τὴν τελειότητα φερώμεθα in ver. 1. I wild 
proceed to give you this strong food, and will 
presently (in ch. vii.) explain to you the passage 
about Melchizedek. 

4. If you cannot receive this strong food, 
there is no use in repeating the former ele- 
ments: and if you have forgotten them so en- 
tirely as to apostatize from your faith, you 
cannot receive another ssion into the 
covenant by baptism. 

Ibid. ᾿Αδύνατον. This does not imply, that 
God cannot pardon an apostate; but he cannot 
be again baptized. The passage relates only to 
apostates, and to the non-iteration of baptism. 

Ibid. φωτισθέντας was used in later times as 
synonymous with βαπτισθέντας. See Suicer, 
Bingham. It probably has that meaning here, 
and x. 32. All these accusatives are governed 
by ἀνακαινίξζειν. 

Ibid. δωρεᾶς. This means the gift of the 
Holy Ghost, as is explained in the next clause. 

5. μέλλοντος αἰῶνος. See ii. 5. This clause 
might be translated the privileges of the gospel. 

6. καὶ παραπεσόντας. And having aposta- 


tized. 

Ibid. dvaxawifew. Once more to make them 
mew creatures by baptism, els μοτάνοιαν upon 
their repentance. Even if they repent, there is 
no power to re-admit them by baptism. 

Ibid. ἀνασταυροῦντας is said to mean simply 


Κεφ. 6.] 


ΠΡΟΣ EBPAIOTS. 


47} 


7 υἱὸν τοῦ Θεοῦ καὶ παραδευγματίξζοντας. γῇ γὰρ ἡ πιοῦσα τὸν 
ἐπ᾿ αὐτῆς πολλάκις ἐρχόμενον ὑετὸν, καὶ τίκτουσα βυτάνην 
εὔθετον ἐκείνοις δι᾿ obs καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας 

8 ἀπὸ τοῦ Θεοῦ ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους, ἀδόκιμος 


9 καὶ κατάρας ἐγγὺς, ἧς τὸ τέλος εἰς καῦσιν. 


Πεπείσμεθα δὰ 


περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείττονα καὶ ἐχόμενα σωτηρίας, 
10 εἰ καὶ οὕτω λαλοῦμεν. "οὐ γὰρ ἄδικος 6 Θεὸς, ἐπιλαθέσθαι = Prov. 
A a a“ ’ a ve φ 
τοῦ ἔργον ὑμῶν καὶ τοῦ κόπου τῆς ἀγάπης ἧς ἐνεδείξασθε Met. x. 43; 


εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες. 


xxv. 40; 
1 Theses. i. 3. 


11 ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν 
12 πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους: ἵνα μὴ νωθροὶ 
. γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κλη- 
18 ρονομούντων τὰς ἐπαγγελίας. “Τῷ yap ᾿Αβραὰμ ἐπαγγειλά- ο Gen. ail. δ 
μενος ὃ Θεὸς, ἐπεὶ κατ᾽ οὐδενὸς εἶχε μείζονος ὀμόσαι, ὥὦμοσε xxii. 16,17; 
14 καθ᾽ ἑαυτοῦ λέγων, “Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύ- oapeer ig 
16 νων πληθυνῶ oe’ Kai οὕτω μακροθυμήσας ἐπέτυχε τῆς ἐπαγ- 
16 γελίας. Ῥἄνθρωποι μὲν γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ A oma 
17 πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος: ἐν ᾿ 
. ᾧ περισσότερον βουλόμενος 6 Θεὸς ἐπιδεῖξαι τοῖς κληρονό- 
μοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, ἐμε- 
18 σίτευσεν ὅρκῳ, ἵνα διὰ δύο πρωγμάτων ἀμεταθέτων, ἐν οἷς 


crucifying, by Raphel, Bos, Krebsius. But 
Chrysostom interprets it, crucifying again, as 
does Valckenaer. 

6. παραδειγματίζοντας. The LXX use this 
verb in Numb. xxv. 4, where Aquila has ἀνά- 
πῆξον, and Symmachus κρέμασον : it is, there- 
fore, properly coupled with ἀνασταυροῦντας. 
These persons as much reject Christ as if 
they had nailed him to the cross. 

7. For the effect of the Christian doctrine 
upon different persons may be compared to the 
effect of rain upon the earth: in some it brings 
forth good fruit, and blessing is the conse- 

uence: in others it brings forth thorns and 
thistles, and cursing is the consequence. The 
latter applies to apostates, wapawecdrras. 

Ibid. δι’ o8s. For whose benefit Ged intended 
the ground to be cultivated. 

8. κατάρας ἐγγύς. Apostates are in immi- 
nent danger of condemnation: the final curse 
is very near to them: 80 ἐγγὺς ἀφανισμοῦ, Viii. 
18. 

Ibid. καῦσιν, if applied to the earth, signifies 
its being scorched and burnt by the sun: if to 
apostates, it means their punishment. See 
Matt. xiii. 5, 6, 20, 2). 

9. ἐχόμενα σωτηρίας. Que necessarium ha- 
bent cum salute nexum. WValckenaer. The ex- 
pression is opposed to κατάρας ἐγγὺς in ver. 8. 

10. τοῦ ἔργου ὑμῶν. Your troubles and affiic- 
tions. Valcken. 

Ibid. τοῦ κόπου. These words seem to be 
an interpolation, perhaps from 1 Thess. i. 3. 

11. πρὸς τὴν πληρ. So as to shew the sin- 


cerity of your hope to the end, They were to 
shew this by their patience and charity. 

12. τῶν κληρονομούντων. Those, whether 
Jews or Gentiles, who are now proving themselves 
heirs of the promise made to Abraham by thetr 
faith in Christ. This leads him to dwell upon 
the spiritual nature of that promise. Compare 
Gal. iii. 7, &c. : 

13. καθ᾽ ἑαυτοῦ. Philo observes upon this 
same passage, ὁρᾷς γὰρ ὅτι οὐ καθ’ ἑτέρου ὁμ- 
νύει Θεός οὐδὲν αὐτοῦ κρεῖττον, ἀλλὰ καθ᾽ éav- 
τοῦ, ὅς ἐστι πάντων ἄριστος, Vol. i. p. 127. ; 

14. S. Paul only quotes part of the promise, 
because it was so well known to his readers: 
but his argument is concerned principally with 
those words, And in thy seed shall all the na- 
tions of the earth be blessed. It is probable 
also, that he gives a spiritual meaning to πλη- 
θυνῶ, 1 will give thee a multitude of descendants, 
viz. those who have faith, as in Gal. iii 7. 

15. μακροθυμήσας. He had spoken of paxpo- 
θυμία in ver. 12, and is constantly exhorting 
them to patience: (see iii. 6:) and he now ob- 
serves, that it was in reward for his patience 
that Abraham received the promise. 

17. κληρονόμοις. Abraham's spiritual seed. 
Fell. 

Ibid. dueclrevoey. Josephus writes, ταῦτα 
δὲ ὀμνύντες ἔλεγον, καὶ Θεὸν μεσίτην ὧν ὑπισχ- 
νοῦντο ποιούμενος. It may therefore be trans- 
lated, he confirmed, or witnessed it: the oath 
was the μεσίτης between God and his promise, 

18. δύο, The promise and the oath. 


472 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 6, 7. 


ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ 


καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος" 


ἣν ws 19 


ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεβαίαν, καὶ εἰσ-- 


μένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, «ὅπον πρό- 30 
ἐρχομένην εἰς τὸ ἐσώτερο ματος, ρό 


ᾳ iii. 1; 

vid τ δρομος ὑπὲρ ἡμῶν εἰσῆλθεν ᾿Ιησοῦς, κατὰ τὴν τάξιν Μελ- 
Ix, Il. χισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. 

hart ΤΟΥ͂ΤΟΣ yap ὁ Μελχισεδὲκ βασιλεὺς Σαλὴμ, ἱερεὺς τοῦ 7 


Θεοῦ τοῦ ὑψίστου, ὃ συναντήσας ᾿Αβραὰμ ὑποστρέφοντι ἀπὸ 


τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας αὐτὸν, ᾧ καὶ δεκάτην 8 
ἀπὸ πάντων ἐμέρισεν ᾿Αβραάμ' πρῶτον μὲν ἑρμηνενόμενος 
βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλὴμ, ὅ ἐστι 
βασιλεὺς εἰρήνης: ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν 8 
ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ vig τοῦ 
*Gen.xiv.20. Θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές. "Θεωρεῖτε δὲ πηλίκος οὗτος, 4 
ᾧ καὶ δεκάτην ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατρι- 
‘Num. xvii. ἄρχης. ‘xad οἱ μὲν ἐκ τῶν υἱῶν Aevt τὴν ἱερατείαν λαμβά- ὃ 


41, 26; 


A ‘ Ἁ Α AN ° 
Deat. rvii.1; VOVTES, ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, 


Joa. xiv. 4; 
3 Par. xxxi.5. 


τουτέστι τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς 


“Gen. xiv. ὀσφύος ’ABpadu υὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, δεδε- 6 


19, 20; 


Rom. iv, 13; κΚάτωκε Tov ᾿Αβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε" 

Gel. th. 15. χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐ- 7 
λογεῦται. καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ἄνθρωποι Nap- 8 
Bavovow ἐκεῖ δὲ, μαρτυρούμενος ὅτε ζῇ. καὶ ὡς ἔπος εἰπεῖν, 9 

*Gen.ziv.18. διὰ ᾿Α βραὰμ καὶ Λευὶ ὁ δεκάτας λαμβάνων δεδεκάτωται" "ἔτε 10 


Y ver. 18, 19; 
Gal. ii. 21. 


18. καταφυγόντες. That we, who have fled 
Sor refuge to lay hold of the hope held out in the 
promise, may have strong consolation. The hope 
is of eternal life through faith in Christ. 

19. ἦν. sc. παράκλησιν, Valckenaer;: but it is 
rather ἐλπίδα. 

Ibid. εἰσερχομένην. He rather means, it 
gives us an entrance into heaven, of which the 

oly of holies is a type: see vii. 19. 

20. Μελχισεδέκ. See v. 10, 11. 

CuHap. VII. 1. Σαλήμ. Josephus under- 
stood Jerusalem, Antig. i. 10, 2. Some say it 
was Salem, mentioned Gen. xxxiii. 18; John 
iii, 28. 

2. Josephus translates Μελχισεδὲκ, βασιλεὺς 
δίκαιος ; as does Philo, who also calls him βασι- 
λεὺς τῆς εἰρήνης, vol. i. p. 102, 103. There 
can be no doubt that S. Paul meant to apply 
both these titles to Christ. 

δ. ἀπάτωρ. A person was called ἀπάτωρ, 
whose father was not known. Servius Tullius 
is said to have been patre nullo, Liv. iv. 8. Ion 
calls himself, ὡς yap ἀμήτωρ ἀπάτωρ re γεγώς, 
Eurip. Jon, 109. Melchizedek’s family is not 
mentioned: and perhaps the words are meant to 
apply to Christ, who in his human nature had 


yap ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελ- 
χισεδέκ. ‘Ei μὲν οὖν τελείωσις διὰ τῆς Δευϊτικῆς ἱερωσύνης 11 


no father, and in his divine nature no mother. 

Ibid. ἀγενεαλόγητος. See ver. 6. It means, 
not reckoned in the genealogies of the priests. 
Isaiah says of Christ, Who shall declare his 
generation ἢ iii. 8. 

Ibid. ἀρχὴν ἡμερῶν and ζωῆς τέλος probably 
mean the beginning and end of the time ap- 
pe for the priests to serve, Numb. iv. 2, 8, 
etry the expressions are applied to Christ lite- 

ly. 

Ibid. els τὸ διηνεκὲς means for life, as Syila 
and J. Cesar were appointed dictators εἰς τὸ 
Sinvexés, Appian, De Bel. Civ. a 315. When 
applied to Christ, it means literally for ever. 

8. μαρτυρούμενος. This alludes to the testi- 
mony in the 110th Psalm, Thou art a saga for 
ever after the order of Melchizedek. This, 
therefore, shews the superiority of Christ as a 
priest to the priests under the Law. See pap- 
τυρεῖ in ver. 17. 

10. This is another proof of the inferiority of 
the Levitical priests : for Levi himself may be 
considered to have paid tithe to Melchizedek, 
who was the type of Christ. 

11. El μὲν οὖν. This is not an inference, 
but the beginning of a new argument. 


Κεφ. 7.] 


ΠΡΟΣ EBPAIOTY. 


478 


ἣν, (ὁ λαὸς γὰρ ἐπ᾽ αὐτῇ νενομοθέτητο,) τίς ἔτι χρεία, “ κατὰ 

᾿ τὴν τάξιν Μελχισεδὲκ" ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ, “ κατὰ 

12 τὴν τάξιν ᾿Ααρὼν͵,᾽ λέγεσθαι; μετατιθεμένης γὰρ τῆς ἱερω- 

18 σύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. ἐφ᾽ ὃν γὰρ 
λέγεται ταῦτα, φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσ- 

14 ἔσχηκε τῷ θυσιαστηρίῳ' "πρόδηλον γὰρ ὅτι ἐξ ᾿Ιούδα ἀνα- «- kes. xi.1; 


Matt.i3.éc.; 


τέταλκεν ὁ Κύριος ἡμῶν, eis ἣν φυλὴν οὐδὲν περὶ ἱερωσύνης fo. iii 88. 
15 Μωσῆς ἐλάλησε. Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ 
16 κατὰ τὴν ὁμοιότητα Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ 

κατὰ νόμον ἐντολῆς σαρκικῆς γέγονεν, ἀλλὰ κατὰ δύναμιν ξωῆς 


17 ἀκαταλύτου' "μαρτυρεῖ γὰρ, 


“Ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα, v. 6; 


Psal. cx. 4. 


18 κατὰ τὴν τάξιν Medyucedéx.’ ν᾽Αθέτησις μὲν yap γίνεται προ- 5 Gas, iv. 9. 
19 ayovons ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελὲς, ("οὐδὲν eg ee 
yap ἐτελείωσεν ὁ νόμος, ἐπεισωγωγὴ δὲ κρείττονος ἐλπίδος, Act. xiii. 89 ; 


Rom. viii. 3; 


20 δι᾽ ἧς ἐγγίζομεν τῷ Θεῷ. Καὶ καθ᾽ ὅσον οὐ χωρὶς ὁρκωμοσίας, gon. ii. 18; 


21 (‘oi μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, 
μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτὸν, “"Ὥμοσε Κύ- 


ὃ δὲ iti, 19. 
ἃ Paal: cx. 4. 


ptos καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ 
22 τὴν τάξιν Μελχισεδέκ: κατὰ τοσοῦτον κρείττονος διαθήκης " viii. 6. 


28 γέγονεν ἄγγνος ᾿Ιησοῦς. 


Καὶ οἱ μὲν πλείονές εἰσι γεγονότες 


44 ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν" ὁ δὲ διὰ τὸ μένειν 
48 αὐτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερωσύνην' [ὅθεν εἰς, x4; 


καὶ σώξειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι 
αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν, εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 


>» Rom. viii. 84. 


6 iv. 14,15; 


26 “τοιοῦτος γὰρ ἡμῖν ἔπρεπεν ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, ix. 24. 


ll. ὁ λαὸς γάρ. For the Law, which was 
given to the whole nation, was built and grounded 
upon this priesthood: the two were inseparably 
connected ; for all the offerings and atonements 
prescribed by the Law were to be offered by 
these priests. See viii. 6. The reading is pro- 
bably ἐπ᾿ αὐτῆς νενομοθέτηται. 

12. The argument is this: The change of the 
riesthood necessarily requires a change of the 
aw: and this would not have been made un- 

less it were absolutely necessary, i.e. unless the 
priesthood were imperfect. 

13. If the priesthood is changed, the Law is 
changed: for the Law limited the priesthood to 
the tribe of Levi. 

15. κατάδηλον. It is still more evident that 
the Law is changed, because Christ is a priest 
after the order of Melchizedek, concerning 
whom the Law says nothing. 

16. νόμον ἐντολῆς σαρκικῆς. He means the 
ordinances of the Law concerning the priests: 
and he calls them carnal, because the Levitical 
priesthood was temporal, but that of Christ is 
spiritual and eternal, κατὰ δύναμιν ζωῆς ἀκατα- 
λύτου, he is priest for ever, because he has in 
him the power of endless life. See δικαιώμασι 
σαρκός, ix. 10. 


17. μαρτυρεῖ. Probably μαρτυρεῖται. 
18. γίνεται γάρ. For there is in these words 


of the Psalm an annulling of the former ordi- 
mances concerning the priesthood——and the 
introduction of a surer hope. 

19. ἐτελείωσεν. For the Law had none of its 
ordinances final: they were all shadows of 
something future. 

20. Here is another point of view, in which 
Christ is superior to the Levitical priests. Kaé’ 
ὅσον refers to κατὰ τοσοῦτον in ver. 22. 

22. &yvos. When one person promises for 
another he is called &yyvos, a surety, or medi- 
ator. The covenant was made between God 
and man: and Christ undertook to answer for 
it being fulfilled: he fulfilled it himself on the 
part of man, and pledges himself for its fulfil- 
ment on the part of God. In viii. 6. it is 
μεσίτης. 

28. wedeloves. Seventy-five priests have 
been reckoned from Aaron to the destruction 
of Jerusalem. This is another point of supe- 
riority. 

Ibid. παραμένειν. In sacerdotio. Wolfius, 
Valckenaer. In vita. Raphel, Palairet. 

25. ἐντυγχάνειν. See Rom. viii. 34. 








474. ENISTOAH (Keg. 7, 8. 


κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, Kal ὑψηλότερος τῶν ov- 
hv.3; ρανῶν γενόμενος: “ds οὐκ ἔχει καθ᾽ ἡμέραν ἀνάγκην, ὥσπερ I 


ix. 12, 28; e 3 a , € aA 997 e a , > 
x. 13; οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀνα- 
Lev. ix. 7; 


xvi.6, 11. φέρειν, ἔπειτα τῶν τοῦ λαοῦ τοῦτο yap ἐποίησεν ἐφάπαξ, 
. e ‘ > ’ ς ἤ N 
‘i, 10; ἑαυτὸν aveveyxas. 'o νόμος yap ἀνθρώπους καθίστησιν apyte- 28 


v. 1, 2, 9. 


A Ν > “ φ A φ ’ (el b) 
pets, ἔχοντας aoGeveray’ ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ 


τὸν νόμον, υἱὸν εἰς τὸν αἰῶνα τετελειωμένον. 
cca KKEDAAAION δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν 8 
iv. 14; ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῇ αλωσύ, 
: PX: ρ 2 é po ης bey νης 
A a) a XN A a“ Co) 

ix. 11; ἐν τοῖς οὐρανοῖς" ἱτῶν ἁγίων λειτουργὸς, Kal τῆς σκηνῆς τῆς 2 
. a θ A ἣ Ψ ἕ ς Κ , } > ¥ 6 m.” N 
Eph L805: Es ἢν EGS ὁ Φλυρίος, Κα οὐκ avUpwiros ὥπας yap 8 
Col. iit. 1. ἀρχιερεὺς. εἰς τὸ προσφέρειν δῶρά te καὶ θυσίας καθίσταται" 


1.1χ.8,11,24; 


z.21. ὅθεν ἀναγκαῖον ἔχειν τὶ καὶ τοῦτον ὃ προσενέγκῃ. εἰ μὲν γὰρ 4 


Erb ᾿ς, ἣν ἐπὶ γῆς, οὐδ᾽ ἂν ἦν ἱερεὺς, ὄντων τῶν ἱερέων τῶν προσ- 
ax. 1; φερόντων κατὰ τὸν νόμον τὰ δῶρα, " οἵτινες ὑποδεύγματι καὶ ὅδ 
Exod.xxv.40; 


Act. vil. 44; σκιᾷ λατρεύουσι τῶν ἐπουρανίων, κόρος κεχρημάτισται Μω- 


Col. ii. 17. 


ans μέλλων ἐπιτελεῖν τὴν σκηνὴν, ‘Opa’ γάρ φησι, § ποιήσῃς 


ονἱ!. 33; πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. " Νυνὶ ς 


2 Cor. iii. 6. 


δὲ Suahopwrépas τέτευχε λειτουργίας, ὅσῳ καὶ κρείττονός ἐστι 


διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομο- 
θέτηται. Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν Sev- 7 
p Jer, axa Tépas ἐξητεῖτο τόπος. P μεμφόμενος γὰρ αὐτοῖς λέγει, “ Idov, 8 


1, Φ 


ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον 


Ισραὴλ καὶ ἐπὶ τὸν οἶκον ᾿Ιούδα διαθήκην καινήν οὐ κατὰ 9 
τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ 
ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξωγαγεῖν αὐτοὺς ἐκ γῆς 


> ’ Ψ > ‘ 3 > 7? 3 A Ul 3 
«Αὐγύπτον" ὅτι αὑτοιῖὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ pou, κἀγὼ 


Ἁ 


et. Jer. xxx, ἠμέλησα αὐτῶν, λέγει Κύριος. “ὅτι αὕτη ἧ διαθήκη ἣν δια- 10 

πα ες vil. 8, θήσομαι τῷ οἴκῳ I opannr μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύ- 
pros, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας 

εχ. 16; - αὐτῶν ἐπυγράψω αὐτούς" καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ 


Joh. υἱ 4δ, 65. 


1 Joh. ii, 97, ἔσονταί μοι εἰς λαόν. καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πλη- 11 


26. ὑψηλότερος. This means, that our high 
priest is not on earth, but in heaven. 

28. ἀνθρωποὺ---ουἷόν. This seems an express 
assertion that the son is not man. 

Cuap. VIII. 1. Κεφάλαιον. The sum of 
the argument is, that our high priest performs 
his ministry in heaven. 

2. τῶν ἁγίων probably means the holy place, 
the true sanctuary, of which the earthly is a 
type. See ἅγιον κοσμικόν i in ix. 1; ἅγια ἁγίων, 
ix. 3; ἁγίων ὁδόν, ix. 8. 

8. πᾶς γάρ. This is to explain why Christ 
is λετονεγῦν. 

4. εἰ μὲν ydp. This is a reason for what is 
called the ee αιον in ver. 1. 

Ibid. τῶν ἱερέων. Perhaps an interpolation. 

5. Who ities se their ministry by the repre- 


sentation &c., or rather, who are the ministers « 
that which is a representation &c. See xiii. 10 

6. Νυνὶ 36 But now, being in heaven. 

Ibid. ἧἥτις---»γενομοθέτητα. Which has ii 
enactments made upon better promises. Whe 
God enters into a covenant with man, he im 
poses certain conditions and laws (νομοθετεῖ 
and he holds out certain promises (ἐπαγγι 
Alas). 

8. αὐτοῖς relates to μεμφόμενος, not to λέγε 
Chrysostom, Beza, Raphel, Palairet. S& 
ver. 9. 

Ibid. συντελέσω. LXX διαθήσομαι. 

9. κἀγὼ ἡμέλησα αὐτῶν. S. Paul follows t) 
LXX. In our version it is, Although I was « 
husband to them. The Hebrew word is said ' 
have both meanings. 


Κεφ. 8, 9.] 


ΠΡΟΣ EBPAIOTS. 


475 


σίον αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, Γνῶθι τὸν 
Κύριον" ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγά- 

12 Nou αὐτῶν, "ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν + Rom.xi.27. 
ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. 

18 Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην' τὸ δὲ TaANAL- Exod.xxv8. 


ούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. 


- Exod. 
zxv. 30 


090 tEIXE μὲν οὖν καὶ ἡ πρώτη σκηνὴ δικαιώματα λατρείας, πανὶ. 1, dees, 


uxxvi. 1, &c.3 


3 τό Te ἅγιον κοσμικόν. “Rxnvy yap κατεσκευάσθη ἡ πρώτη, Lev. xxiv. 
ἐν ἢ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, eo", 
8 ἥτις λέγεται ἅγια. μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ xvi. 88; 


4 ἡ λεγομένη ἅγια ἁγίων, "χρυσοῦν ἔχουσα θυμιατήριον, 


, xxv. 10, 21; 
KGS xxvi. 38; 
uxxiv. 39: 


τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, Nom.xvii.i0; 


1 Reg. viii. 9; 


ἐν ἡ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος ᾿ΔΑαρὼν 3 Bes: vil 0 
δ ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης" ὑπεράνω δὲ ν Exod. 


xxv. 18. 


αὐτῆς Χερουβὶμ δόξης, κατασκιάζοντα τὸ ἱλαστήριον' περὶ, nom, 


6 ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. 


Ξ: Τούτων δὲ οὕτω κατ- a 
8 ver. 20; 


εσκενασμένων, eis μὲν THY πρώτην σκηνὴν διαπαντὸς εἰσίασιν Exod. 


xxx. 10; 


7 οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες" "εἰς δὲ τὴν δευτέραν ἅπαξ Vy sie 


τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς, οὐ χωρὶς αἵματος, 


ὃ Τροσ- 15, 34. 
bx. 19, 20; 


8 φέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων' TovTO δη- Joh. xiv. 6. 


11. πλησίον. Most MSS. read πολίτην. 

13. wewaralwxe. By calling this other cove- 
nant new, he calls the first old. The Jews might 
perhaps have replied, that, though God intended 
to make a new covenant, it did not follow that 
the old one was to be abolished: to which 
S. Paul replies, that any thing which is liable to 
age, must ultimately be subject to ἀφανισμὸς, 
entire abolition. 

CuHap. [X. 1. σκηνὴ is omitted in the best 
MSS. If it is expunged, we must understand 
διαθήκη: if it is retained, it is not the same as 
πρώτη σκηνὴ in ver. 2, but means the Mosaical 
tabernacle, as opposed to the spiritual, i.e. the 
Christian. See ver. 8. 

Ibid. διδαιώματα. Ordinances, regulations. 
See Rom. i. 82. 

Ibid. κοσμικόν. Of this world, as opposed to 
ἐπουράνιον, viii. 5. See also viii. 2; ix. 11. 
But Josephus speaks of the high priests τὴν 
ἱερὰν ἐσθῆτα περικείμενοι, καὶ τῆς κοσμικῆς Opn- 
ΠῚ κατάρχοντες, the public worship. vol. ii. 
p. 287. 

2. Σκηνὴ πρώτη. The first, or outward part 
of the tabernacle. 

Ibid. λυχνία. Exod, xxv. 31—389; xxxvii. 
17—24. Tpdweta, καὶ πρόθ. ἄρτων, Exod. xxv. 
23—80; xxxvii. 10—16; Lev. xxiv. 5—9. 
Josephus writes, εἶχεν ἐν αὐτῷ τρία θαυμασιώ- 
tata καὶ περιβόητα πᾶσιν ἀνθρώποις ἔργα, λυ- 
, τράπεζαν, θυ tov. De Bel. Jud. 
p- 334. Philo also mentions these three things, 
vol. ii. p. 150. 

Ibid. ἅγια is the neuter plural, as in ver. 8, 


ἅγια ἁγίων. 


8. δεύτερον. The first veil or hanging is 
mentioned in Exod. xxvi. 86, 37; xxxvi. 87; 
the second in xxvi. 31—33; xxxvi. 35. Philo 
says the inner was called καταπέτασμα, the 
first, κάλυμμα, vol. ii. p. 150. 

4. θυμιατήριον is used for an altar of incense 
by Josephus, Antig. iii. 6, 8, and by Philo, vol. 
ii. p. 149, 150. This is called by 8, Luke θυσι- 
αστήριον τοῦ θυμιάματος, i. 11; and was in the 
outer tabernacle: see Josephus and Philo at 
ver. 2. 5. Paul is therefore supposed to mean 
@ censer, though no mention is made of one 
having been kept in the holy of holies: see 
Lev. xvi. 12, 13. 

Ibid. ἐν f. It appears from 1 Kings viii. 9, 
and 2 Chron. v. 10, that there was nothing in 
the ark save the two tables of stone. Hence 
some make ἐν # refer to σκηνὴ, as ἥτις in ver. 
2. refers to σκηνὴ, though other words are in- 
terposed. But if αὐτῆς in ver. 5. refers to the 
ark, ἐν ἦ must do so too; and it appears that 
Moses put other things into the ark: Exod. 
xvi. 34; Numb. xvii. 10; Deut. xxxi. 26. 

Ibid. στάμνος χρυσῇ The LXX call it 
golden, though it is not so in the Hebrew. 
Exod. xvi. 83. 

5. αὐτῆς is said by Pierce to refer to διαθή- 


KNS. 
Ibid. ἱλαστήριον. Philo writes, ἧς (κιβωτοῦ) 
ἐπίθεμα, ὡσανεὶ πῶμα, τὸ λεγόμενον ἱλαστήριον, 
vol. ii. p. 150; and he gives a figurative mean- 
ing to all these things. 
5. ἅπαξ. On one day in the year: but he 
went in more than once on that day. 








TSE ἀπο. SS ee. ss τς, παπὰς - τοῖς. > --- --ς.----- 
. - - Ξ « 





476 ἘΠΙΣΤΟΛΗ 


[Κεφ. 9. 


λοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν 
τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν" 
os 90, ’ 2 a 
© Act.xii 39; cree παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ᾽ ὃν δῶρά 9 


Gal. iii. 21. 


éLev.xi.3; Te καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν 


7, ἀς. τελειῶσαι τὸν λατρεύοντα, ἁμόνον ἐπὶ βρώμασι καὶ πόμασι 'ι 
" ᾿ i 
ae! καὶ διαφόροις βαπτισμοῖς, καὶ δικαιώμασι σαρκὸς, μέχρι και- 
| 20; 7) \ , 3 
v.20;  ροῦ διορθώσεως ἐπικείμενα. “Χριστὸς δὲ παραγενόμενος, ἄρχ- 1! 
wui. I. 


A ΠῚ ’ 9 a a , .Y ’ 
ἔχ 10; ἐερεὺς Τῶν μελλοντῶν ἀγαθῶν, διὰ τῆς μείξονος Καὶ Τελείστε: 
Act. χα. 38; nag σκηνῆς, οὐ χειροποιήτου, τοντεέστιν οὐ ταύτης τῆς κτίσεως, 


Eph. i. 7; 
Col. i. 14; 
1 Pet. i. 193 


fovde δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος, 15 


Apos.i.5; εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὗραμενος. 


v. 9. 


Bes γὰρ τὸ αἷμα ταύρων Kai τράγων καὶ σποδὸς δαμάλεως 15 
ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς κα- 
θαρότητα, "πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύ- 14 
ματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ 


Ἐρὰ. γ.3; τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν Θεῷ 
i20; ἜΦζῶντι; 'Kad διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστὶν, ὅπως 15 


Tit. ii. 14; 


4 ’ 3 3 ’ [οὶ Ἁ A” ’ ὃ 
1 Pet. i. 19; θανάτου γενομένου, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ δια- 


iii. 18; 


ἼΩΝ τ, θήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι 
Apoc. 1.5. τῆς αἰωνίου κληρονομίας. ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη 16 


i wii. 24; 


Act. xiii. 89; Rom. iii. 25; v. 6; 1 Tim. ii. 5; 1 Pet. iii. 18. 


8. πνεύματος. He means, that Moser, when 
he wrote this account, was inspired by the 
Holy Ghost; and that what he has written 
may be taken in a figurative sense. 

bid. μήπω πεφανερῶσθαι. Was not yet laid 
open. The entrance into heaven was not laid 
open by the Mosaic dispensation. 

Ibid. πρώτης σκηνῆς is taken by Pierce for 
the outer tabernacle. See ver. 1. 

9. παραβολή. A figure even up to the present 
time, 80 long as gifts &c., or, which is a figure, 
and only available for the present life, viz. to 
oo legal impurities: see μελλόντων in ver. 


Ibid. καθ᾽ ὅν. Probably καθ᾽ ἤν. 

1014. τὸν Aarpedovra. Not the priest, but 
the worshipper, who brought the gift or sacri- 
fice, that the priest might make the atonement. 
See x. 2. 

10. μόνον ἐπὶ, i.e. μόνον δυνάμεναι τελειῶσαι 
ὀπὶ βρώμασι, only able to sanctify the worshipper 
in cases of meat and drink &c. 

Ibid. σαρκός. See vii. 16. 

Ibid. διορθώσεως. See Matt. xvii. 11. 

Ibid. ἐπικείμενα seems to be a solecism for 
ἐπικειμένοις. We may understand ἅ ἐστιν, but 
many MSS. read δικαιώματα. 

11. μελλόντων, opposed to καιρὸν τὸν éver- 
Ττσηκότα in ver. 9. 

18. σαρκὸς καθαρότητα The ceremonies of 
the law could only remove legal impurities, 
which hindered the person from coming to 
worship. 

14. πνεύματος aiwviov. The divine nature of 


Christ, as in Rom. i. 4; 1 Tim. iii. 16; 1 Px 
iii, 18. Bull, Vitringa, Kochius, Pierce. 

Ibid. εἰς τὸ λατρεύειν. Persons who hi 
contracted legal impurity were not allowed 
worship in the temple; and the legal expii 
tions could remove these, but nothing mor 
The death of Christ frees a sinner entire 
from the consequence of his past sins, ar 
enables him to worship God who restores hi 
to life. 

15. Kal διὰ τοῦτος And to accomplish th 
When all mankind had incurred the penalty 
death, God made a covenant with man, ai 
promised to restore him to life: but it was fix 
necessary that all mankind should die, a 
this was done in the person of Christ, who w. 
the μεσίτης and ἔγγνος of the covenant: ] 
suffered death as man, and as God ensured 
man the fulfilment of the promise. 

Ibid. θανάτον γενομένου. Death having tak 
place: i.e. all mankind having died in the pe 
son of Christ, so as to obtain pardon for the st 
committed against the first covenant. 

Ibid. of κεκλημένοι All persons called to t 
gospel. These are made capable of inherit 
eternal life in consequence of the death 
Christ. Αἰωνίον κληρονομίας is used in opp 
sition to the inheritance of the land of Canaa 
which was promised under the first covenant. 

16. διαθήκη. Many persons render it a te 
tament, which makes very good sense in tl 
and the 17th verse: but it signifies a covena 
in every other part of this chapter, and t 
whole Epistle: and perhaps we may reuder 


Κεφ. 9, 10.] ΠΡΟΣ ΕΒΡΑΙΟΥ͂Σ. 477 


17 φέρεσθαι τοῦ διαθεμένου". “διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, * Gal. iii. 15. 
18 ἐπεὶ μή ποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος ; ὅθεν οὐδ᾽ ἡ πρώτη 
19 χωρὶς αἵματος ἐγκεκαίνισται. Ἰλαληθείσης γὰρ πάσης ἐντολῆς | Fx0d. 
κατὰ νόμον ὑπὸ Μωυσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν ταν. xvi. 14, 
; 5,1 
μόσχων καὶ τράγων, μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσ- δ ἦν 
σώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐρραντισε, 
40 πλέγων, “ Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς = Exod. 
a , δ a xiv. 9; 
21 ὑμᾶς ὁ Θεός. "Καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς Matt. xxv. 
las a tr e ¢ é , 0 καὶ δὲ ᾽ἅ a 28. 
82 λειτουργίας τῷ αἵματι ὁμοίως ἐρράντισε. σχεδὸν ἐν al-* 
ματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκ- xxix. 36; 
’ ? ’ Μ 3 ΄, 4 \ e , Lev. viii. 
23 χυσίας οὐ γίνεται ἄφεσις. ᾿Ανάγκη οὖν τὰ μὲν ὑποδεύγματα 15,19; 
a 4 a » a , ’ » " \ xvi. 14. 
τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι' αὐτὰ δὲ τὰ ἔπου- ὅς τ ο 
94 ράνια κρείττοσι θυσίαις παρὰ ταύτας. Pov yap εἰς χειρο- 11. 
’ 3 e δ 2 ’ a > a P vii. 25; 
ποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, pow. ναὶ 84. 
3 9 3 ΦΧ “ > \ fel 4 “ A 4 
ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανὸν, viv ἐμφανισθῆναι τῷ προσώπῳ 
25 τοῦ Θεοῦ ὑπὲρ ἡμῶν: “οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτὸν, aver. 73 
ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν al- xxx. 10; 
26 ματι ἀλλοτρίῳ' (' ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ κατα- ser τ᾿» 
βολῆς κόσμου) νῦν δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων, εἰς "1 Cor.x.11, 


34’; e ’ \ ol ’ 3 a , 
21 ἀθέτησιν ἁμαρτίας, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 


A 


Καὶ 


καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ 
28 τοῦτο κρίσις, "οὕτως ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς TOs Matt. 
πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφ- 1'Pet. iii, 18. 


θήσεται, τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. 


t viii. 5; 


.9; 
10 ‘'3KIAN γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ Gol. ὦ. 17. 


so here, if we suppose S. Paul to be speaking, 
not of a covenant generally, but specially of 
the covenants which God had made with man: 
and he means to say, that wherever this cove- 
nant is mentioned, the death of the covenanting 
party is implied; for the covenant is fulfilled, as 
soon as all men had died: (which they did in 
the person of Christ:) otherwise it is of no 
effect, while the other party to it is alive: and 
this was the reason why the first covenant was 
ratified by blood, in token that man, who was 
one of the covenanting parties, was to die. We 
εξ perhaps to understand, ὅπου γὰρ διαθήκη 
Ται. 

᾿ 19. See Exod. xxiv. where only the blood of 
calves is mentioned, and nothing said of water, 
or wool, or hyssop, or of his sprinkling the book. 
See Lev. xiv. 4—6, 49—52. Πάντα is neither 
in the Hebrew nor LXX. 

20. In the LXX, ἰδοὺ, τὸ αἷμα τῆς διαθήκης 
Fs διέθετο Κύριος πρὸς ὑμᾶς. 

21. σκηνήν. This could not have been done 
at the same time, for the tabernacle was not 
yet made. It may mean, that in like manner 
he afterwards sprinkled the taberuacle, as in 
Exod. xl. 9—11, though no mention is there 
made of blood, but only of off: Josephus, how- 
ever, mentions blood. (Antig. iii. 8.) Or it 
may relate to the service prescribed on the an- 


nual day of expiation, Lev. xvi. 14—20. 

22. Suis cheers This was true, as a mat- 
ter of fact, of the prescribed legal expiations: 
but it is true in a much higher sense of the 
expiation made by Christ. The penalty of 
death, which was denounced on man for his 
sins, could not be reversed, unless man first 
suffered death, i. 6. without shedding of blood: 
when that was done, (in the person of Christ,) 
remission was obtained. 

26. συντελείᾳ. See i. 1. 

27. καθ᾽ ὅσον. This is to shew, that Christ 
was made like unto us in all things: as men 
die once, so did Christ; and as men will ap- 
pear again at the judgment, so will Christ. 

28. The best MSS, read οὕτω καί. 

Ibid. ἀνενεγκεῖν. See 1 Pet. ii. 24. 

Ibid. χωρὶς ἁμαρτίας. Without the load of 
sin which he took upon himself. In his own 
nature he was as much without sin at his first 
coming as at his second. 

Cuap. X. 1. Ixia is opposed to σῶμα in 
Col. ii. 17. Here it seems to mean an outline, 
as opposed to εἰκόνα, a perfect drawing or repre- 
sentation. Cicero writes, ‘‘ Nos veri juris ger- 
Manzque justitis solidam et expressam ¢ffi- 
giem nullam tenemus, «mbra et imaginibus 
utimur.” De Offic. iii. 17. 


“-ἰ «παι βθασασα 





478 ἘΠΙΣΤΟΛΗ [Κεφ. 10. 


αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ᾽ ἐνιαυτὸν ταῖς αὐταῖς 
θυσίαις, ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύναται 
τοὺς προσερχομένους τελειῶσαι. ἐπεὶ οὐκ ἂν ἐπαύσαντο προσ- ἃ 
φερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν 
τοὺς λατρεύοντας, ἅπαξ κεκαθαρμένους ; ἀλλ᾽ ἐν αὐταῖς 8 
ἀνάμνησις ἁμαρτιῶν κατ᾽ ἐνιαυτόν" "ἀδύνατον γὰρ αἷμα ταύ- 4 


5 Pral.x1.6,7; POY καὶ τράγων ἀφαιρεῖν ἁμαρτίας. "Διὸ εἰσερχόμενος εἷς δ 


a 


1.8, &e.; Tov κόσμον λέγει, " Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, 


Esa. i. 11; 


11 ne e ͵ \ Se ’ 
Jer. vi. 20; σώμα δὲ ΚΑΤΉΡΤ lo @ pot ολοκαντώματα Και, περί ἀμαᾶρτιᾶς 6 


Amos y. 21. 


οὐκ εὐδόκησας" τότε εἶπον, ᾿Ιδοὺ, ἥκω, (ἐν κεφαλίδι Bi-7 


βλίον γέγραπται περὶ ἐμοῦ,) τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά 
σον. ᾿Ανώτερον λέγων, “Ὅτι θυσίαν καὶ προσφορὰν καὶ ὅλο- 8 
καυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας," 
4 A ’ ’ Ld Ν € 3 AY 
αἵτινες κατὰ τὸν νόμον προσφέρονται, τότε εἴρηκεν, *’ Idov, 9 
ἥκω τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου. ᾿Δναιρεῖ τὸ πρῶ- 
rix.12. τον, ἵνα τὸ δεύτερον στήσῃ" Yév ᾧ θελήματι ἡγιασμένοι ἐσμὲν, 1 
οἱ διὰ τῆς προσφορᾶς τοῦ σώματος τοῦ ᾿Ιησοῦ Χριστοῦ ἐφ- 
ἅπαξ. Kai πᾶς μὲν ἱερεὺς ἕστηκε καθ᾽ ἡμέραν λειτουργῶν, 1 
καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε 
11.3,18; δύνανται περιελεῖν ἁμαρτίας: αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν 1 
i. 1; ’ > \ \ , 3 a n 
Pasi. cx.1, Ππροσενέγκας θυσίαν eis τὸ διηνεκὲς, ἐκάθισεν ἐν δεξιᾷ τοῦ 1 


1 Cor. xv. 25; 
Col. iii. 1. 


Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ 
Eph. 1. 20; ὑποπόδιον τῶν ποδῶν αὐτοῦ. 


μιᾷ γὰρ προσφορᾷ τετελείωκεν 


εἰς τὸ διηνεκὲς τοὺς ἁγιαξζομένους. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ 1 


ewig, πνεῦμα τὸ ἅγιον" μετὰ γὰρ τὸ προειρηκέναι, ' * Αὕτη ἡ διαθήκη, 1 
Jer. χαχ, ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει 


$1, ἄς.; 


Rom. xi. 2). Κύριος, διδοὺς νόμους μον ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν 


1, τελειῶσαι, to make perfectly free from sin. 
See ver. 14. 

3. is. On the great day of atone- 
ment all the sins of the year were atoned for, 
which they would not have been if each parti- 
cular expiation had been effectual. Philo says 
of the sacrifices of bad men, οὐ λύσιν ἁμαρτη- 
μάτων, ἀλλ᾽ ὑπόμνησιν ἐργαζόμενα. De Vita 
Mosis, iii. 

5. εἰσερχόμενος. Ina Psalm which is prephe- 
tic of the coming of the Messiah, he is represented 
as saying. See i. 6. 

Ibid. σῶμα κατηρτίσω μοι. 8. Paul follows the 
LXX. The Hebrew reads as in our version, 
mine ears hast thou opened. Some think there 
is an allusion to the ear of a servant being 
bored, as in Exod. xxi. 6, Deut. xv. 17; and 
that the LXX gave the same meaning, Thou 
hast prepared a body for me, i. e. Thou hast 
made me to be a servant, by assuming the 
human nature: see Phil. ii, 7. Others say 
that m 5 signifies parare, and render the He- 
brew parasti mihi aures, i. 6. ad obediendum ; 
and that S. Paul used the whole for the part, 
σῶμα for ὥτια. Others suspect a corruption in 


the Hebrew text. 

6. περὶ ἁμαρτίας. Some read it as one wo 
weptapaprias, and so in Lev. vi. 25; Nur 
viii. 8. Otherwise θυσίας must be understog 

Ibid. εὐδόκησας. LXX fracas, al. frye 
See ver. 8. 

7. κεφαλίδι βιβλίου. As it is predicted c 
cerning me in the scriptures. Kegpadls, accord 
to Suidas, means εἴλημα, a roll, and such is | 
import of the Hebrew. 

8. ᾿Αγνώτερον. In the former part of the p 
sage. 

9. ὁ Θεὸς is omitted in many MSS. 

Ibid. τὸ πρῶτον, sc. θέλημα. It had at f 
been the will of God that sacrifices should 
offered: it was afterwards his will that tl 
should be abrogated. 

10. In conformity with which will we 
sanctified, who are sanctified by the offering & 

11. ἕστηκε is perhaps opposed to ἐκάθισε» 
ver. 12. 

12. abrés. Probably οὗτος. 

Ibid, εἰς τὸ διηνεκὲς is connected with wp 
ἐνέγκας by Bos, Valckenaer. 

15. προειρηκέναι. Probably εἰρηκέναι. 


Κεφ. 10.] 


ΠΡΟΣ ΕΒΡΑΙΟΥ͂Σ. 


479 


17 διανοιῶν αὐτῶν ἐπυγράψω αὐτούς" καὶ τῶν ἁμαρτιῶν αὐτῶν 
18 καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. “Οπου δὲ ἄφεσις son. x! 9; 


τούτων, οὐκ ἔτι προσφορὰ περὶ ἁμαρτίας. 


b ix, 8, 12; 


xiv. 6; 
Rom. v. 2; 


19 ὃ Ἔχοντες οὗν, ἀδελφοὶ, παρρησίαν eis τὴν εἴσοδον τῶν Eph li.18,18; 
et 3 a 9 ᾽ a 2 , ς- A τῶν , BW. 14, 

20 ἁγίων ἐν τῷ αἵματι Incod, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσ- ε iv. 14, 16. 
φατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρ- 4 Esech. 


xxxvi. 25; 


21 κὸς αὐτοῦ, “καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ, “apo- Eph. iii. 12; 


Jac. i. 6. 


: ερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, » iy χε; 


ἐρραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως “πονηρᾶς, 


κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔρ- 3 Pet. iil 9, 


25 γων, μὴ ἐγκαταλείποντες τὴν ἐπισυνωαγωγὴν ἑαντῶν, 


ἔθος τισὶν, ἀλλὰ π 


β΄ 11, 14. 
καθὼς ε τι. 4; 


Nam. xv. 80: 


“A Ἁ 4 A 
ὕντες" καὶ τοσούτῳ μᾶλλον, ὅσῳ Matt. xii-31; 


26 βλέπετε ἐγγίζουσαν τὴν ἡμέραν. ε' Εκουσίως γὰρ ἁμαρτα- 30°55 
νόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπύγνωσιν τῆς ἀληθείας, | Job. v.16. 


Ezech 


97 οὐκ ἔτι περὶ ἁμαρτιῶν ἀπολείπεταε θυσία " φοβερὰ δέ τις Bars 5: 
ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς inr- Sovbontl8; 


iii 


28 evavrious. ἀθετήσας τὶς νόμον Μωσέως, χωρὶς οἰκτιρμῶν | Num. 
\ ‘ ‘ , ᾽ , εν ὠ 2 a , xxxv. 30; 
29 ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει πόσῳ δοκεῖτε χεΐ- Deut. xvii.6; 
povos ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ Θεοῦ καταπατήσας, wie! 
καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, xvii. 16; 


Joh. viii. 17; 


80 καὶ TO πνεῦμα τῆς χάριτος ἐνυβρίσας ; ἰοἴδαμεν yap τὸν εἰ- 2 Cor. xiii.1. 


ποντα, “᾿Εμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος" 
81 πάλιν, ‘ Κύριος κρινεῖ τὸν λαὸν αὐτοῦ. 


82 εἰς χεῖρας Θεοῦ ζῶντος. 


καὶ & 1Cor.3i.29. 
ᾧ β is ἀμ . 1 Deut. xxxii. 

οἴδερον To εμηεσειὶν 35, 36; 
Ρ ᾿ Rom. xii. 19. 


π᾿ Δναμιμνήσκεσθε δὲ τὰς πρότερον ( Gal. ili. 4; 


ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε πα- αὶ ner 
88 θημάτων: τοῦτο μὲν, ὀνειδισμοῖς τε καὶ θλίψεσι θεατριξζό- iv. 14. 


17. Some MSS. add here ὕστερον Adye:, and 
e:mething of this kind must be added to answer 
to μετὰ τὸ προειρηκέναι in ver. 15. The prophecy 
is given at length in viii 8, &c. 

19. eis τὴν εἴσοδον. So as to enter in. 

Ibid. ἐν τῷ αἵματι. See ix. 25. The high 
priest entered the holy of holies with the blood 
of the sin-offering, Lev. xvi. 15. 

20. ἣν ἐνεκαίνισεν ὁδὸν, i. ec. ὁδῷ ἣν ἐνεκαί- 
νισεν. 

Ibid. ζῶσαν. If any person except the high 
priest entered the holy of holies, he died: the 
entrance into heaven gives life. See ἐλπίδα 
ζῶσαν, 1 Pet. i. 8. 

Ibid. σαρκός. The priest could only enter 
the holy of holies by going through the veil: we 
can only enter into heaven by the death of 
Christ. 

22. προσερχώμεθα, ἐρραντισμένοι, and λελου- 
μένοι are all words belonging to the service of 
the temple: λελουμένοι may relate to baptism. 

23. ὁμολογίαν. See iii. 6. 

25. ἐπισυναγωγήν. Perhaps some of them 
had begun to absent themselves from the meet- 


ings of the Christians through fear of persecu- 
tion. 

Ibid. τὴν ἡμέραν. The day of trial. He 
means the troubles into which the Christians 
were brought by the Jewish war. 

26. ἁμαρτανόντων. He clearly means apos- 
tasy. If we commit this sin voluntarily. See 
vi. 4, 5, 6. 

Ibid. οὐκ ἔτι. There does not remain any 
other sacrifice for sin. The Jewish sacrifices 
cannot put away sin, and you have yourselves 
refused the benefit of Christ’s death. 

29. ἐν ᾧ ἡγιάσθη Under the Law the 
sprinkling of blood was used to sanctify: so 
we are said metaphorically to be sanctified by 
the blood of Christ. . 

Ibid. ἐνυβρίσας. Apostates must deny the 
influence of the Holy Spirit. See note at Matt. 
xii. 32. 

80. Ἐμοί. See note at Rom. xii. 19. 

Ibid. κρινεῖ. God says in Deut. xxxii. 36. 
that he will judge, 1. 6. punish his people. See 
κρινεῖ in xiii. 4. 

82. φωτισθέντες. See vi. 4. 


o 


480 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 10, 11 


pevos’ τοῦτο δὲ, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενη- 


τὶ 

xix. 21; 
Lu. xii. 33; 
1 Thess.ii. 14; 
Jac. i. 2. 


p Matt. x.82. 


ose 12; θέντες “καὶ yap τοῖς δεσμοῖς pou συνεπαθήσατε, καὶ τὴν δὲ 
ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, 
γινώσκοντες ἔχειν ἐν ἑαυτοῖς κρείττονα ὕπαρξιν ἐν οὐρανοῖς 
καὶ μένουσαν. Ῥμὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις 85 


4 Lu. xxi. 19. ἔχει μισθαποδοσίαν μεγάλην. “ὑπομονῆς γὰρ ἔχετε χρείαν, 86 
ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγ- 


΄ ὁ ἐρχόμενος ἥξει καὶ οὐ 87 


Ἡμεῖς δὲ οὐκ ἐσ- 89 


λέ Ἔτι ya ὃν ὅσον ὅσον 
rHabec. γελίαν. τι γὰρ μικρὸν ὅσον ὅσον, 
“6, χρονιεῖ. ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται: καὶ ἐὰν ὑποστεί- 88 
Rom.i.17i ληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. 
μὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποιήσιν 
AS. 
“ἜΣΤΙ δὲ πίστις, ἐλ' é ὑπό i 
. Rom. Σ πίστις, ἐλπιξομένων ὑπόστασις, πραγμάτων }] 
viii. 24 ; 
3 Cor. iv. 18. 


ἔλεγχος ov βλεπομένων. ἐν ταῦτῃ yap ἐμαρτυρήθησαν oi 2 


Genii; πρεσβύτεροι. ἰΠίστει, νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥή- 8 


Psal. 
xxxiii. 6; 
Rom. iv. Wi ἁ Πίστει, 
4 Pet. iii. 5 

υ xii. 34; 
Gen. iv.4, "10; 
Matt. 
xxiii. 35. 
z Gen. v. 24; 
Ecel.xliv. 16; εὑρίσκετο, 
xlix. 14. 


ματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι. 
πλείονα θυσίαν “ABerX παρὰ Κάϊν προσήνεγκε τῷ 4 
᾿ Θεῷ, Se ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς 
᾿ δώροις αὐτοῦ τοῦ Θεοῦ' καὶ δι᾿ αὐτῆς ἀποθανὼν ἔτι λαλεῦται. 
” xJT lores, ᾿Ενὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον. καὶ “ οὐχ 5 
διότι μετέθηκεν αὐτὸν ὁ Θεός. πρὸ γὰρ τῆς μετα- 
θέσεως αὐτοῦ μεμαρτύρηται “εὐηρεστηκέναι τῷ Θεῷ’ χωρὶς ὁ 


δὲ πίστεως ἀδύνατον εὐαρεστῆσαι' πιστεῦσαι γὰρ δεῖ τὸν 
προσερχόμενον τῷ Θεῷ, ὅτι ἐστὶ, καὶ τοῖς ἐκζητοῦσιν αὐτὸν 
μισθαποδότης γίνεται. Υ Πίστει, χρηματισθεὶς Νῶε, περὶ τῶν 7 
Σ Gen. vi.18; 
Ecel.xliv.17; μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς 


Rom. iii. 32 


Phil. iii.9. σωτηρίαν τοῦ olxov avTou 


84. The true reading seems to be τοῖς δεσμί- 
os cuvewathoare, which materially alters the 
sense. It is adopted by Grotius, Mill, Wet- 
stein, Estius, Valckenaer. See xiii. 3. 

Ibid. ἐν ἑαυτοῖς. The preposition appears 
an interpolation. 

Ibid. ὕπαρξιν refers to ὑπαρχόντων, and the 
Sab dectaracs rather confirms the notion of the 

pistle being written in Greek. 

87. The words ἔτι μικρὸν ὅσον ὅσον are not 
in Habakkuk. The phrase ὅσον ὅσον is in 
Aristoph. Vesp. 213. 

88. In Habakkuk the clause ὁ δίκαιο ----ζήσε- 
ται follows καὶ éay—éy abrg. The last clause 
is in our version, Behold, his soul which is lifted 
up is not upright in him. Pocock says that the 
LXX have translated the Hebrew correctly, 
Behold, he who faints shall not please his (God's) 
soul, 

89. ὑποστολῆς refers to ὑποστείληται, we are 
not given to faint, which is another proof of the 
Epistle being written in Greek. 

Cuap. ΧΙ, 1. ὑπόστασις. See 2 Cor. ix. 4, 
where it seems to be confidence: or it may 
mean, faith gives a substance and reality to 


δι᾿ ἧς κατέκρινε τὸν κόσμον, καὶ 


μας , pened for, as in Artemidorus, Sore gap- 
aclay μὲν ἔχειν πλούτου, ὑπόστασιν δὲ μή. 
αῤιυδ i, 14. 

Ibid. ἔλεγχος. Faith convinces us of that 
which cannot be demonstrated to the senses. 

8. The construction would seem to connect 
μὴ with γεγονέναι, but it may be connected 
with φαινομένων, as is shewn by Raphel and 
Valckenaer. 

4. 8° ἧς, Le. πίστεως. 

Ibid. δίκαιος. See Matt. xxiii. 35. 

Ibid. AaAeiraz. The best MSS. read λαλεῖ 


χρώμενος, καὶ βοῶν ἃ πέπονθεν εὑρίσκεται. Πῶς 
γὰρ ὃ μηκέτ᾽ ὧν διαλέγεσθαι δυνατός ; vol. i. 


Ῥ. 200. 
7. 8¢ ἧς, i.e. πίστεως. 
Ibid. κατέκρινε. Noah tried to persuade the 


world to repent; (2 Pet. ii. 5;) but they re- 


Κεφ. 11.) 


ὃ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. 
καλούμενος ᾿Αβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον bv" 


ΠΡΟΣ EBPAIOTS. 


48] 


Ξ]] ίστει, oss ἡ ἘΠῚ; rs 


ἤμελλε λαμβάνειν eis κληρονομίαν, καὶ ἐξῆλθε μὴ ἐπιστά- 
9 μενος ποῦ ὄρχεται. Πίστει, παρῴκησεν εἰς τὴν γῆν τῆς ἐπ. 
ayyedias ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας, μετὰ ᾿Ισαὰκ 
καὶ ᾿Ιακὼβ τῶν συγκληρονόμων τῆς ἐπωγγελίας τῆς αὐτῆς" 


10 ἐξέδεχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, hs τεχνίτης © ia 
ὉΠίστει, καὶ αὐτὴ Σάρρα δύναμιν sii 


11 καὶ δημιουργὸς ὁ Θεύς. 


εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας 


23; 

143 $ 
Apoe. xxi. 2. 
b Gen. 


12 ἔτεκεν, ἐπεὶ πιστὸν dee τὸν ἐπαγγειλάμενον. ς διὸ καὶ ad’ κνῖι. 19; 


ἑνὸς ὄγενν ἤθησαν, καὶ 


τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡσεὶ ἄμμος ἡ παρὰ τὸ χεῖλος Ὁ 


xxi. 2; 
ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα Rom. iv. 19. 


« Gen. xv. 5; 
xxii. 17; 


18 τῆς θαλάσσης ἡ ἀναρίθμητος. “Kara πίστιν ἀπέθανον οὗτοι Bom. iv. 18. 


4 Gen. xxiii.4; 


πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς xiii. 9: 
ἰδόντες, καὶ πεισθέντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ῬΈΕΙ 


14 ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς. οἱ γὰρ τοιαῦτα Peal: 
15 λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσι. καὶ εἰ μὲν cx exix. 19; 
ἐκείνης ἐμνημόνευον ad ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνα- 


xxix. 15; 
xix. 12; 
Joh. viii. 56. 


16 κάμψαι' “νυνὶ δὲ κρείττονος ὀρέγονται, τουτέστιν ἐπουρα- * Exod. iii. 6; 


νίου. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, 


Matt.xxii.32; 
Θεὸς ἐπικαλεῖ- Act. vii. 38. 


17 σθαι αὐτῶν" ἡτοίμασε γὰρ αὐτοῖς πόλιν. {Π| ἰστει, προσεν- { Gen. xxii. 


nvoyev ᾿Αβραὰμ τὸν ᾿Ισαὰκ πειραζόμενος, καὶ τὸν μονογενῆ Keel χἴν. 30. 
18 προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλα- 99: αὶ hs 


19 λήθη, “Ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα" λογισάμενος Gal. ii. 39. 
ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς 6 Θεὸς, ὅθεν αὐτὸν καὶ ἐν ν» Gen. xxvii 


30 παραβολῇ ἐκομίσατο. 


Ὁ Πίστει, περὶ μελλόντων εὐλόγησεν 


47, 39. 
§ Gen. 


21 ᾿Ισαὰκ τὸν ᾿Ιακὼβ καὶ τὸν ‘Hoad. 'Πίστει, Ιακὼβ ἀποθνή- αἰνὶὶ. 81; 


xviii. 5, 1ῦ, 


σκὼν ὅκαστον τῶν υἱῶν ᾿Ιωσὴφ εὐλόγησε' καὶ προσεκύνησεν 16, 20. 


fused to believe his warning, and this was their 
condemnation. 

7. κληρονόμος. God established his cove- 
nant with Noah, Gen. vi. 18; ix. 9, ll; ie. 
he renewed to him the covenant which he had 
made before with Adam, and confirmed to him 
the promise of a Redeemer. πὰς doctrine of 
justification by faith was ps revealed to 
Adam, and afterwards to och. See ovyxAy- 
ρονόμων τῆς ἐπαγγελίας in ver. 9. 

9. μετὰ "loads καὶ ᾿Ιακάβ. As did Isaac and 
Jacob: not at the same time with Abraham, 
but afterwards. 

11. καὶ αὐτή. Ewen Sarah herself, though at 
ae am doubted. 

i exey is perhaps an interpolation. 

12. ὡσεί. Mee Moe read bs 

13. Κατὰ πίστιν is to be connected with ἰδόν- 
ves. Valckenaer. 

Ibid. λαβόντες. So in ver. 89, οὐκ éxopl- 
σαντο, they did not receive the completion of the 
prophecies; but in ver. 17. Abraham is spoken 
of as ἀναδεξάμενος τὰς ἐκαγγελίαε, and in vii. 6, 
ἔχων τὰς ἐπαγ. he had the promises made to him. 


Ibid. καὶ πεισθέντες seems to be an interpo- 
lation. 

Ibid. ξένοι. Soin 1 Chron. xxix. 15. David 
says, ὅτι wdpoixol ἐσμεν ἐναντίον σον καὶ παροι- 
κοῦντες, ὧς πάντες οἱ πατέρες ἡμῶν, and in 
Psalm xxxviii. 12, ὅτι πάροικος ἐγώ εἶμι ἐν τῇ 
γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μοι. 

14. πατρίδα ἐπιζητοῦσι. They are travelling 
in search of their true country. 

16. διό. This is the argument of our Saviour 
in Matt. xxii. 32. 

19. ὅθεν. Some understand from whence, i. 6. 
ἐκ νεκρῶν (νενεκρωμένου ver. 12.) he had figu- 
ratively received him in the first instance. fa- 
phel and Krebsius take ἐν παραβολῇ to be the 
same as καραβόλως, unexpectedly. 

21. προσεκύνησεν. 8. Paul follows the LXX ; 
but the passage occurs in Gen. xlvii. δ], where 
Jacob required Joseph to swear that he would 
not bury him in Egypt; and not in xiviii. 16, 
where he blessed the sons of Joseph. In our 
version it is, Israel bowed himself upon the bed’s 
head, neato is a bed, » MH a staff. 


11 


κ 6οη.]. 24. 


1 Ἐχοὰ. 16: χερὶ τῆς ἐξόδου τῶν υἱῶν ᾿Ισραὴλ ἐμνημόνευσε, καὶ περὶ τῶν 


ii. 2; 
Act. vii. 20. 


« Exod. xii. 
8, 21, 22. 

p Exod. xiv. 
41, 22. 


q Jos. vi. 20. 


τ Jos. ii. 1; 
vi. 23; 
Jac. ii. 25. 


s Jud. iv. 6; 


t Judic.xiv.6; 


1 Sam. 
xvii. 34; 


3 Sam. viii.1; 


xii. 29; 
Dan. 1 vi, 23. 


2 Reg. xx. 7; 
Dan. iii. 25. 
2 1 Reg. 
xvii. 28; 


2 Reg. iv.36 ; 


2 Mac. vi. 
19, 28; vii. 


y Jer. xx. 4. 


28. The parents of Moses had faith in the 


 Siov καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως. 


κατεπόθησαν. 


482 ἘΠΙΣΤΟΛΗ [Κεφ. 11. 


ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. " Πίστει, ᾿Ιωσὴφ τελευτῶν 2 
ὀστέων αὐτοῦ ἐνετείλατο. ᾿ Πίστει, Μωσῆς γεννηθεὶς ἐκρύβη 538 
τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ Trat- 
ΠΟ κμ 
στει, Μωσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς Ovya- 
τρὸς Φαραὼ, μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ 35 
Θεοῦ, ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν' μείζονα πλοῦ- 26 
Tov ἡγησάμενος τῶν ἐν Αὐγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ 
Χριστοῦ: ἀπέβλεπε yap εἰς τὴν μισθαποδοσίαν. "Πίστει, 27 
κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως" 
τὸν γὰρ ἀόρατον ws ὁρῶν ἐκαρτέρησε. "Πίστει, πεποίηκε τὸ 38 
πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων 
τὰ πρωτότοκα θίγῃ αὐτῶν. ῬΠίστει, διέβησαν τὴν ἐρυθρὰν 29 
θώλασσαν ws διὰ ξηρᾶς: ἧς πεῖραν λαβόντες οἱ Αὐγύπτιοι 
4Πύστει, τὰ τείχη ‘Ieptyw ἔπεσε, κυκλωθέντα 80 
ἐπὶ ἑπτὰ ἡμέρας. Πίστει, ‘PaaB ἡ πόρνη οὐ συναπώλετο 81 
τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης. 
"Καὶ τί ἔτι λέγω ; ἐπιλείψει yap με διηγούμενον ὁ χρόνος sz 
περὶ Γεδεὼν, Βαράκ τε καὶ Σαμψὼν καὶ ᾿Ιεφθάε, Δαβίδ τε 
καὶ Σαμουὴλ καὶ τῶν προφητῶν: "οἱ διὰ πίστεως κατηγω- 88 
νίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγ- 


‘ γελιῶν, ἔφραξαν στόματα λεόντων, "ἔσβεσαν δύναμιν πυρός" 84 


ἔφυγον στόματα μαχαίρας, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, 
ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλο- 
τρίων. “ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν" 85 
ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρω- 
σιν, ἵνα κρείττονος. ἀναστάσεως τύχωσιν' ἡ ἕτεροι δὲ ἐμπαιγμῶν 86 
καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς, 


τοῦ βουλομένου διηγεῖσθαι, vol. ii. p. 115; and 


promise of a Redeemer, who was to be de- 
scended from Jacob, and therefore preserved 
their son. 

24. μέγας. Forty years old. Acts vii. 23. 

7. So Philo. ‘O δὲ ἐπ᾿ αὐτὸν φθάσας τὸν 
ὅρον τῆς ἀνθρωπίνης εὐτυχίας, καὶ inter 

ν τοῦ τοσούτον βασιλέως νομισθεὶς. 
συγγενικὴν καὶ προγονικὴν ἐζήλωσε wails. 
vol. ii. p. 85. 

26. ἐν Αἰγύπτῳ. The reading is probably 
Αἰγύπτου. 

Ibid. ὀνειδισμὸν Χριστοῦ. The reproach 
which he was likely to suffer for thus acting 
from a principle of faith in the Messiah to 
come. Pyle. See 2 Cor. i. 5; Col. i. 24. 

27. κατέλιπε. When he went with the 
children of Israel. 

Sl. πόρνη. It has been said, that the same 
Hebrew word signifies meretriz and cas 


ponaria. 
32. ἐπιλείψει. So Philo, ἐπιλίποι ἂν ὃ βίος 


Isocrates, ὀπιλίποι 8 ἂν ἡμᾶς ὁ πᾶς χρόνος, εἰ 
κιτ. A. Ad Demonic. p. 7. 

88. κατηγωνίσαντο. Joshua, David, &c. 

Ibid. εἰργάσαντο δικαιοσύνην. Worked out 
for themselves righteousness, Phinehas &c. 

Ibid. ἐπέτυχον. Caleb, Joshua, David. 

Ibid. ἔφραξαν. Samson, Daniel. 

84. ἔσβεσαν. Shadrach and his companions. 

Ibid. ἔφυγον. Moses, Elijah, David. 

Ibid. ἐνεδυναμώθησαν. Hezekiah. 

Ibid. ἔκλιναν. Gideon, Jonathan. 

85. ἔλαβον. The widow of Zarephath, and 
the Shunammite. 

Ibid. ἐτυμπανίσθησαν. The torture of the 
tympanum was inflicted upon Eleazar in 2 Macc. 
vi. 19. 

Ibid. ob προσδεξάμενοι. This may also al- 
lude to the tortures mentioned in 2 Macc. vii. 

36. This may allude particularly to Jere- 
miah, 


Κεφ. 11.) 


ὃ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. 


ΠΡΟΣ EBPAIOTS. 


48] 
ΣΠίστει, = Genie tt 


καλούμενος ᾿Αβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον by 
ἤμελλε λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθε μὴ ἐπιστά- 
9 μενος ποῦ ἔρχεται. Πίστει, παρῴκησεν εἰς τὴν γῆν τῆς ἐπ- 
ἀγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας, μετὰ ᾿Ισαὰκ 
καὶ ᾿Ιακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς" 


10 ἐξέδεχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης " ΜΙ, ἀν 
11: καὶ δημιουργὸς ὁ Θεός. ὈΠίστει, καὶ αὐτὴ Σάρρα δύναμιν τι. 


i. 23; 
14; 


εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας Apoo. xxi. 3. 


12 ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ὀπωγγειλάμενον. © διὸ καὶ ad’ 


» Gen. 
xvii. 19; 


ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα Rom, ie. 19. 
τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡσεὶ ἄμμος ἡ παρὰ τὸ χεῖλος ciara 


138 τῆς θαλάσσης ἡ ἀναρίθμητος. 


xxii. 17; 


ἁἀ Κατὰ πίστιν ἀπέθανον οὗτοι Bom. iv. 18. 


4 Gen. xxiii.4; 


πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς givii. 9; 
ἰδόντες, καὶ πεισθέντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες Wiig 


14 ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς. οἱ γὰρ τοιαῦτα Ἐπ: 


xxix. 13; 
xix. 12; 


15 λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιξητοῦσι. καὶ εἰ μὲν ex exix. 19; 


ἐκείνης ἐμνημόνευον ἀφ᾽ ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνα- 


Joh. viii. "56. 


16 κάμψαι' ενυνὶ δὲ κρείττονος ὀρέγονται, τουτέστιν ἐπουρα- * Exod. ili. 6; 


Matt.xxti.32; 


yiov. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖ- Act. vii. 23. 
17 σθαι αὐτῶν" ἡτοίμασε γὰρ αὐτοῖς πόλιν. 1{Π| ἔστει, προσεν- Gen. ail. 
nvoyev ᾿Αβραὰμ τὸν ᾿Ισαὰκ πειραζόμενος, καὶ τὸν μονογενῆ kccl. vxliv.20. 
18 προσέφερεν ὁ τὰς ἐπωγγελίας ἀναδεξάμενος, 5 πρὸς ὃν ἔλα- τον και th 
19 λήθη, “Ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπόρμα"" λογισάμενος Gal. ii, 39: 
ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεὸς, ὅθεν αὐτὸν καὶ ἐν » Gen. xxvi. 


20 παραβολῇ ἐκομίσατο. 


ἈΠίστει, περὶ μελλόντων εὐλόγησεν 
21 ᾿Ισαὰκ τὸν ᾿Ιακὼβ καὶ τὸν ᾿Ησαῦ. 


31, 89. 

' Gen 
'Πύστει, Ἰακὼβ ἀποθνή- xivii, 81 ; 
xlviii. 5, ‘18, 


σκων ὅκαστον τῶν υἱῶν Iwond εὐλόγησε' καὶ προσεκύνησεν 16, 20. 


fused to believe his warning, and this was their 
condemnation. 

7. κληρονόμος. God established his cove- 
nant with Noah, Gen. vi. 18; ix. 9, 11; ie. 
he renewed to him the covenant which he had 
made before with Adam, and confirmed to him 
the promise of a Redeemer. The doctrine οὗ 
justification by faith was ps revealed to 
Adain, and afterwards to A asi See ovyxAn- 
ρονόμων THs ἐπαγγελίας in ver. 9. 

9. μετὰ loads καὶ ᾿Ιακώβ. As did Isaac and 
Jacob: not at the same time with Abraham, 
but afterwards. 

11. καὶ αὐτή. Even Sarah herself, though at 
first she had doubted. 

Ibid. ἔτεκεν is perhaps an interpolation. 

12. ὡσεί. Most MSS. read ὡς ἡ. 

13. Κατὰ πίστιν is to be connected with ἰδόν- 
res. Valckenaer. 

Ibid. λαβόντες. So in ver. 89, οὐκ ἀκομί- 
σαντο, they did not receive the completion of the 
prophecies; but in ver. 17. Abraham is spoken 
of as ἀναδεξάμενος τὰς ἐπαγγελίαε, and in vii. 6. 
ἔχων τὰς ἐπαγ. he had the promises made to him. 


Ibid. καὶ πεισθέντες seems to be an interpo- 
lation. 

Ibid. ξένοι. So in 1 Chron. xxix. 15. David 
says, ὅτι πάροικοί ἐσμεν ἐναντίον σον καὶ παροι- 
κοῦντες, &s πάντες οἱ πατέρες ἡμῶν, and in 
Psalm xxxviii. 12, ὅτι πάροικος ἐγώ εἶμι ἐν τῇ 
γῇ καὶ παρεπίδημος, καθὼς πάντες of πατέρες μον. 

14. πατρίδα ἐπιζητοῦσι. They are travelling 
ἐπ search of their true country. 

16. διό. This is the argument of our Saviour 
in Matt. xxii. 82, 

19. ὅθεν. Some understand from whence, i. 6. 
ἐκ νεκρῶν (νενεκρωμένου ver. 12.) he had Agu 
ratively received him in the first instance. 
phel and Krebsius take ἐν παραβολῇ to be the 
same as παραβόλως, unexpectedly. 

21. προσεκύνησεν. 8. Paul follows the LXX ; 
but the passage occurs in Gen. xivii. 31, where 
Jacob required Joseph to swear that he would 
not bury him in Egypt; and not in xlviii. 16, 
where he blessed the sons of Joseph. In our 
Version it is, Israel bowed himself upon the bed's 
head. nest is a bed, ΠΡ « staff. 


484 ἘΠΙΣΤΟΛΗ [Κεφ. 12. 


‘Nom. καὶ οὐχ viol. [εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας 9 
xvi. 22; ν Α ar, ’ ᾽ σι a e 
xxvii.16; εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα, ov πολλῷ μᾶλλον ὗπο- 
Ἐπεὶ. wil} carynooueda τῷ πατρὶ τῶν πνευμάτων καὶ Cyoopev; οἱ μὲν 1 
γὰρ πρὸς ὀλίγας ἡμέρας, κατὰ τὸ δοκοῦν αὐτοῖς, ἐπαίδενον" 
ὁ δὲ ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος 
αὐτοῦ. πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς 11 
εἶναι, ἀλλὰ λύπης" ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι’ αὐτῆς 
ε Esa. χχχυ. γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης. 5.Διὸ " τὰς παρειμένας 1! 
᾿ χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε"᾽ καὶ “ τρο- 1! 
ei, χιὰς ὀρθὰς ποίησατε τοῖς ποσὶν ὑμῶν; iva μὴ τὸ χωλὸν ἐκ- 
2 Tim. ii 23. τραπῇ, ἰαθῇ δὲ μᾶλλον. ΒΕϊρήνην διώκετε μετὰ πάντων, καὶ 1. 
2: == row ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον: Ἰέπισκο- τὶ 
xxix. 18; ρῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ" μή τις ῥίζα 
k Gen. πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ διὰ ταύτης μιανθῶσι πολλοί" 
ated Kun τις πόρνος, ἢ βέβηλος ὡς ‘Haad, ὃς ἀντὶ βρώσεως μιᾶς 1 
Timers, ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ. 'ἴστε γὰρ ὅτι καὶ μετέπειτα 1 
1 Gen. xxvii. θέλων κληρονομῆσαι τὴν εὐλογίαν, ἀπεδοκιμάσθη: μετανοίας 
niet nis, γὰρ τόπον οὐχ εὗρε, καίπερ μετὰ δακρύων ἐκξζητήσας αὐτήν. 


10, de, ποὺ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει, καὶ κεκαυμένῳ 11 
Deut. v.22. πυρὶ, καὶ γνόφῳ, καὶ σκότῳ, καὶ θνέλλῃ, "καὶ σάλπυγγος ἤχῳ, 1: 
sip, Μαὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προσ- 

Ὅσα. γ. τεθῆναι αὐτοῖς λόγον" “οὐκ ἔφερον γὰρ τὸ διαστελλόμενον, 2 


xviii. 16. “Κἂν θηρίον Olyn τοῦ ὄρους, λιθοβοληθήσεται ἢ βολίδε κατα- 
13 ἘΣ, φρξευθήσεται"" καὶ, οὕτω φοβερὸν ἣν τὸ φανταζόμενον, Μωσῆς 5: 


9. εἶτα. Itane vero? Ergone? Raphel, Al- against such an obstacle, and blood bei 
berti, Valckenaer. drawn. 

Ibid. πατέρας τῆς σαρκός, fleshly fathers: 16. Ἡσαῦ. The birthright of Esau entitl 
πατρὶ τῶν πνευμάτων, the spiritual Father. him to the promise, which had been given 
Πνευμάτων is the plural, as denoting the spi- Isaac and his seed: but he seems to have h 
ritual gifts which they had all received: this no faith in the promise, and so to have sold | 
is implied in μεταλαβεῖν τῆς ἁγιότητος in the birthright. Hence he is called βέβηλος, a 
next verse. he is held out as a warning to those who h 

12. In Isaiah we read, ἰσχύσατε χεῖρες dver- now such need of faith. See κληρονομ. 
μέναι, καὶ γόνατα παραλελυμένα, xxxv. 8. The ver. 17. 
application is to persons exhausted in the com- 17. μετανοίας. Change of mind in Isaac. Ἡ 


bat or the race. phel, Wolf. 

18. In Proverbs we read ὀρθὰς τροχιὰς ποιεῖ Ibid. αὐτήν. Either εὐλογίαν or μετάνοιαι 
σοῖς ποσί, iv. 26. The application is to a per- 18. The allusion is evidently to mount Sin 
son running on straight, without turning tothe Exod. xix. ψηλαφωμένῳ perhaps alludes 
right or the left. the prohibition of touching the mount, ver. | 


Ibid. ἵνα μή. Make the paths straight and 13. Sinai was a tangible mountain; the hi 
even, that even a person who is lame may not be venly Sion is not tangible. 
sprained, but rather be cured. Ibid. σκότῳ. Most MSS. read (doy. 
15. ὑστορῶν. Lest any one should come in Ibid. θυέλλῃ. This circumstance is me 
last, and not obtain the prize, i.e. the grace of tioned by Josephus, Antiz. iii. 5. 
God. 19. προστεθῆναι. Deut. xviii. 16. οὗ πρι 
Ibid. Alfa. Deut. xxix. 18. μή τις ἐστὶν ἐν θήσομεν ἀκοῦσαι τὴν φωνὴν Κυρίου. 
ὑμῖν ῥίζα φύουσα ἐν χολῇ καὶ πικρίᾳ. Hence 20. ἣ βολίδι κατατοξευθήσεται is perha 
some have proposed reading ἐν χολῇ for ἀνοχλῇ. interpolation, though it is in Exod. xix. 1 
But it may allude to a root sticking up in the 21. These words of Moses are not in Ex 
way of a person running. See the same meta- xix., but in Deut. xix. 19, he says, καὶ ἔκφοι 
phor (προσκόπτειν) in Rom. ix. 82; Gal.v. 7. εἰμι. 
Μιανθῶσι may allude to a person running 





Κεφ. 12, 13.) 


22 εἶπεν, “ "Ἐκφοβός εἶμε καὶ ἔντρομος.» 
θατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, ‘I ἐρουσαλὴμ ὀπου- x3 4, 10. 


ΠΡΟΣ EBPAIOTS. 


485 


Ῥ᾽Αλλὰ προσεληλύ- 0 Ὁ Gal. be. 365 


q Lu. x. 20. 


23 ρανίῳ' καὶ μυριάσιν ἀγγέλων, “πανηγύρει καὶ ἐκκλησίᾳ WPO- | iii. 6; 
τοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων' καὶ κριτῇ Θεῷ πάντων" ix. ts 15; 
24 καὶ πνεύμασι δικαίων τετελειωμένων, ᾿ καὶ διαθήκης νέας μεσίτῃ αἰ. 4; 


Gen. iv. 10; 


᾿Ιησοῦ, καὶ αἵματι ῥαντισμοῦ, κρείττονα λαλοῦντι παρὰ TOV ErC4 χὰν 6, 


25 “ABA. 


1 Tim. ii. 5; 


“Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. εἰ yap ! Τα 


ἐκεῖνοι οὐκ ἔφυγον, τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματί- «| εἰς δι 
ζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφό- ἢ πιο; 

26 μενοι" tov ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε, νῦν δὲ ἐπήγγελταιε Ass: i. 6, 7. 
λέγων, “Ἔτι ἅπαξ, ~ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ δ 155: 


"To δὲ, “ 


27 τὸν οὐρανόν. 


ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων rar 3 ‘a: 


τὴν μετάθεσιν, ws πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα. * 1 Pet. li. 5. 


y Deut. iv.24; 


38 “διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, ὄχωμεν χάριν, ἴδ. 
δι’ ἧς λατρεύωμεν “εὐαρέστως τῷ Θεῷ, μετὰ αἰδοῦς καὶ εὐλα- " Seve 


40 Belas. Υκαὶ yap ‘ ὁ Θεὸς ἡ ἡμῶν πῦρ καταναλίσκον." 
Ἢ SIAAAEAGIA μενέτω! "τῆς φιλοξενίας μὴ ἐπιλανθά- 


18 


ταὶς τ 4,8; 
1 Pet. 4. 22; 
ih. 17. 


: νεσθε, διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. ἢ με- bi 8: 
᾿ μνήσκεσθε τῶν δεσμίων, ὡς συνδεδεμένοι" τῶν κακουχουμένων, πὶ xviii.1; 
4 ὡς καὶ αὐτοὶ ὄντες ἐν σώματι. τίμιος ὁ γάμος ἐν πᾶσι, καὶ Ἐπ. δὲ 18; 


ἡ κοίτη ἀμίαντος" πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. 


1 Pet. iv. 9. 
b Matt. 


δ “adiddpyupos ὁ | Tpomros" ἀρκούμενοι τοῖς παροῦσιν. αὐτὸς yap xxv. 86; 


6 εἴρηκεν, ‘ Οὐ μή σε ἀνῶ, οὐδ᾽ οὐ μή σε ἐγκαταλίπω"" 


d Rom. xii. 15; 
ὥστε Col. iv. 18. 


θαρροῦντας ἡμᾶς λέγειν, ‘ Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβη- . 10." 5; 
9 θήσομαι" τί ποιήσει μοι ἄνθρωπος ; Ὗ “Μνημονεύετε τῶν ἡγου- xxviii, 20; 


μένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ, 


Phil. ἐν. 11; 1 Tim. vi. 6, de. 


23. πρωτοτόκων. In allusion to the enume- 
ration of the first-born, Numb. iii. 40. 

24. ῥαντισμοῦ. In allusion to Moses sprink- 
ling the people, and saying, Behold the blood of 
the covenant, Exod. xxiv. 8. 

Ibid. λαλοῦντι, See xi. 4 Abel’s blood 
called for vengeance: the blood of Christ pro- 
claims remission. Fell. Παρὰ τὸν "Αβελ is 
παρὰ τὸν ῥαντισμὸν ᾿Αβελ. 

25. παραιτήσησθε refers to παρῃτήσαντο in 
ver. 19; and λαλοῦντα to λαλοῦντι in ver. 24. 
See that ye do nut refuse to hear Him that is now 
speaking to you. It may be observed, that im- 
mediately after the Israelites had said what is 
quoted at ver. 19, God said, 7 will raise up a 
prophet &c. καὶ ὃ ἄνθρωπος ὃς ἐὰν μὴ dxo 
ὅσα ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος ἐπὶ τῷ ὃν 
ματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ. 

Ibid. τὸν--- χρηματίζοντα. God, who deli- 
vered his commandments then by an earthly mes- 
senger, Moses. Toy ἀπ᾿ οὐρανῶν, Him who 
actually came from heaven. 

26. of. This seems to ascribe to Christ 
what is ascribed in Exodus to God. Τὴν γῆν, 


Prov. xv. 16; 
ὧν Mate. vi. 
25, 84; 


ἃ Psa). Ivi. 4, 11; cxviih 6. ὁ ver. 17. 


only the earth. 

Ibid. λόγων. The in Haggai ii. 6, 7, 
evidently refers to the coming of Christ. To 
shake the heaven and the earth must imply a 
much greater revolution and ehange than ¢o 
shake merely the earth. 

27. It means that God will make but one 
such alteration; and consequently that the 
things which succeed upon that shaking shall 
continue unshaken. Pierce. 

Ibid. ὡς πεποιημένων. It is natural to all 
created things to come to an end. 

28. παραλαμβάνοντες. See Dan. vii. 
παραλήψονται τὴν βασιλείαν, aud ii. 44. 

bid. χάριν. See ver. 15. Let us preserve 
the grace given to us. 

Cuap. XIII. 4, Some of the Gnostics re- 
jected marriage. 

5. See a similar construction in Rom, xii. 9. 

Ibid. Οὐ μή. This quotation agiees with the 
Hebrew of Joshua i. 5; the LXX have, οὐκ 


18, 


oder dere σε, οὐδ' ὑπερόψομαί τ In Deut. 
=a 8, οὐκ ἀνήσει σε, οὐδὲ μή σε ἔγκατα» 
πῇ. 


486 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 12. 


ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν 


“τίστιν. 


ἸΙησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς. 


f Matt. 


αἰῶνας. 'diaxais ποικίλαις καὶ ξέναις μὴ περιφέρεσθε' καλὸν 


or Ἑ , , 
=i ae yap χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν ols 


xvi. 17; 
Eph. iv. 14; 


v. 6; 
Col. ii. 8, 16; 


οὐκ ὠφελήθησαν οἱ περιπατήσαντες. "ἔχομεν θυσιαστήριον, 
ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες, 


2Thess.ii.2; δὼν γὰρ εἰσφέρεται ζώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια 


1 Tim. iv. 8: 
1 Joh. iv. 1. 
ε Exod. 


xxiz, 14; τ 


διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεταε ἔξω τῆς 
παρεμβολῆς" "διὸ καὶ ᾿Ιησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου ai-. 


Lev.iv.13,21; ματος τὸν λαὸν, ἔξω τῆς πύλης ἔπαθε. τοίνυν ἐξερχώμεθα: 


xvi. 27; 
Nam. xix. 8. 
bh Joh. xix. 
17, 18. 


i xi. 10, 16; 


πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τον ὀνειδισμὸν αὐτοῦ φέ- 
ροντες" ‘od γὰρ ἔχομεν ὧδε μένονοαν πόλιν, ἀλλὰ τὴν μέλ-: 
λουσαν ἐπιζητοῦμεν. Δι αὐτοῦ οὖν ἀναφέρωμεν θυσίαν ai- | 


“ A ‘ « 
Phil. ig 4ο' Ψέσεως διαπαντὸς τῷ Θεῷ, τουτέοτι καρπὸν χειλέων ὁμολο- 


: Peal. 1.23; γούντων τῷ ὀνόματι αὐτοῦ. 
i. 19; 3 


lens δὲ evrrotlas καὶ κοινωνίας pn | 


A @ 4 
Ose. xiv.2; ἐπιλανθάνεσθε' τοιαύταις yap θυσίαις εὐαρεστεῖται ὃ Θεός. 


Eph. v. 20; 
1 Pet. ii. 5. 


πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε' αὐτοὶ yap | 


'2Cor.ix.13; ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες" 


Phil. iv. 18. 
m ver 7; 
Phil. ii. 39; 


“ 


ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ στενάζοντες" ἀλυσιτελὲς 


a “~ ’ \ ς ἮΝ τι τα 4 
iThees. v.12: γὰρ ὑμῖν τοῦτος Προσεύχεσθε περὶ ἡμῶν πεποίθαμεν γὰρ, ] 
1 Τίπι, γ. 17: ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντες ἀνα- 


1 Pet. v, 5. 


8 Joh. x.11; 
Act. ii. 24; 


nA A“ A [,4 
στρέφεσθαι: περισσοτέρως δὲ παρακαλῶ τοῦτο “τοιῆσαι, ἵνα: 
τάχιον ἀποκατασταθῶ ὑμῖν. 
Ν ‘ [οὶ 4 Ν a Ἁ 0 
""O δὲ Θεὸς τῆς εἰρήνης, ὁ avayaywy ἐκ νεκρῶν τὸν ποιμένα | 


a , > “ , ? \ 
1 Pet. ii. 25; TOY προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν 


v. 4 
υ 2Cor. iii. 5; 


Κύριον ἡμῶν ᾿Ιησοῦν, °xatapricas ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, : 


a ro “ “ δ 27 
Phil. i. 18. εἰς TO ποιῆσαι TO θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν TO εὐάρεστον 
> ἢ 3 σι \ ? “A A, € 4 3 ‘ IA 
ἐνώπιον αὐτοῦ, διὰ ᾿Ιησοῦ Xpiorod’ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας 


΄- La 
τῶν αἰώνων. ἀμήν. 


Παρακαλῶ δὲ ὑμᾶς, ἀδεφλοὶ, ἀνέχεσθε τοῦ λόγου τῆς Trapa- : 
κλήσεως: καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. Γινώσκετε: 
τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ᾽ οὗ, ἐὰν τάχιον ἔρ- 


7. τὴν ἔκβασιν τῆς ἀναστροφῆς. The end of 
their lives. 

9. wepipépecGe. Most MSS. read παραφέ- 
peode. 

Ibid. καλόν. It is well to be strengthened by 
the spiritual blessings of the Gospel, (χάριτι,) in 
the heart, and not by eating the meat (βρώμασιν) 
which is offered in sacrifice. 

10. θυσιαστήριον. This is used figuratively 
for the benefits obtained by the sacrifice of 
Christ. The sacrifice which we have is of the 
same nature with that which the priests were 
not allowed to eat, viz. a sin-offering. Compare 
Lev. vi. 30. καὶ πάντα τὰ wep) τῆς ἁμαρτίας 
ὧν ἐὰν εἰσενεχθῇ ἀπὸ τοῦ αἵματος αὐτῶν εἰς τὴν 


σκηνὴν τοῦ μαρτιρίου ἐξιλάσασθαι ἐν τῷ ἃ 
οὐ βρωθήσεται, ἐν πυρὶ κατακαυθήσεται. 

12. This is merely another point of rese 
blance between Jesus and the sin-offering. 

13. ἔξω τῆς παρεμβολῆς. Let us no lon 
follow the Jewish law. 

Ibid. τὸν ὀνειδισμόν. The cross. There 
an allusion to Jesus going out of the city, « 
rying his cross. 

19. ἀποκατασταθῶς This seems to im 
that S. Paul meant soon to visit Jerusal 
See ver. 23. 

22. Bear with my exhortations, for they 
but short. 

23. ἀπολελυμένον might mean released, 


Κεφ. 18.] ΠΡΟΣ EBPAIOTS. 487 
24 χηται, ὄψομαι ὑμᾶς. ᾿Ασπάσασθε πάντας τοὺς ἡγουμένους 
ὑμῶν καὶ πάντας τοὺς ἁγίους ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς 
25 ᾿Ιταλίας. ἡ χάρις μετὰ πάντων ὑμῶν. ἀμήν. 
Πρὸς ᾿Ἑβραώους ἐγράφη ἀπὸ τῆς ᾿Ιταλίας διὰ Τιμοθέου. 
set out. In Phil. ii. 19, 28, S. Paul had spoken infers that the writer could not have been now 


of sending Timothy to Philippi. in Italy: but Hug infers the contrary. 
25. of awd τῆς ᾿Ιταλίας. Hence Michaelis . 


EPISTLE OF S. JAMES. 


This Epistle was written by James, the brother or cousin of our Lord, 
who was bishop of Jerusalem. (See note at Matt. xiii. 55; Luke vi. 16.) 
He was put to death A.D. 62, and the Epistle was perhaps written a year 
or two earlier. The troubles, which preceded the Jewish war, were dis- 
turbing the country. 


ΙΑΚΩΒΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


ἘΠΙΣΤΟΔΗ ΚΑΘΟΛΔΙΚΗ. 


1 "ΙΑΚΩΒΟΣ Θεοῦ καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ δοῦλος, * Joh. vil. δ; 


ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ, χαίρειν. 


; tial Ve. 


2 “Ilacav χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς |! 11, 12; 


Act. v. "al; 


8 περιπέσητε ποικίλοις, “γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς Bom. v. 8; 


b. x. 843 


4 πίστεως κατεργάζεται ὑπομονήν" ἡ δὲ ὑπομονὴ ἔργον τέλειον εν ὦ δ 
ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. ¢ Rom. v. 8; 


1 Pet. 1.7; 


5 Εἰ δέ τις ὑμῶν λείπεται σοφίας, aitelrw παρὰ τοῦ διδόντος @ Prov. i. 3; 


Θεοῦ πᾶσιν ἁπλῶς, καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ. ssi. 4), 
8 αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος" ὁ γὰρ διακρινόμενος τε ΤΟΝ ad 
7 ἔοικε κλύδωνι θαλάσσης ἀνεμιξομένῳ καὶ ῥιπιξομένῳ. μὴ γὰρ xvi 23; 


1 Joh. ili, 48; 


οἰέσθω ὁ ἄνθρωπος ἐκεῖνος, ὅτι λήψεταί τι παρὰ τοῦ Kupiov. v. 14. 


8 ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. 
10 χάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ" “ὁ δὲ Pel 


e iv. 14; 
Kav- τὸν siv'3; 
cli. 11; 
fi. 15; 


πλούσιος ἐν TH ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρ- Ecel. xiv. 18; 


Esa. x). 6; 


11 ελεύσεται.- ἀνέτείλε yap ὃ ἥλιος σὺν τῷ καύσωνι, καὶ ἐξήρανε 1 Cor. vil. δι; 


τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ 


0 ἐξέπεσε, καὶ ἡ εὐπρέπεια TOU | τας rm 17: 


προσώπου αὐτοῦ ἀπώλετο' οὕτω καὶ ὃ πλούσιος ἐν ταῖς Wo- ! 1οῦ τ. 111 


12 ρείαις αὐτοῦ μαρανθήσεται. 


ἐδ, 11; 


ἡΜακάριος ἀνὴρ, ὃς ὑπομένει πει- Mast. 2.3%; 


xix. 36, 29 


ρασμόν' ὅτι δόκεμος γενόμενος λήψεταε τὸν στέφανον τῆς ζωῆς, ἢ Tin. iv. 8 


ὃν ἐπηγγείλατο ὁ Κύριος τοῖς ἀγωπῶσιν αὐτόν. 


Cuap. I. 1. S:acwopg. The Epistle was 
addressed to the Jews in all countries, whether 
converted to Christianity or no. 

2. Πᾶσαν Merum gaudium. Think 
it nothing but joy. Raphel, Wolf. See ver. 17. 

Thid. πειρασμοῖς ποικίλοις, Any sort of trials, 
such as persecution. 

3. ᾿ free patie πίστεως. ᾿ That which tries 
your faith, viz se πειρασμοὶ, or persecutions. 
pe Herodian, δοκίμιον στρατιωτῶν κάματος. ii. 

4. And let patience make the work perfect : 
i.e. be patient, and your work will be perfect. 

5. ἁπλῶς. Liberally, as in Rom. xii. 8. 

Ibid. μὴ ὀνειδίξζοντοε. Not reproaching the 


Heb. xii. 5; 
1 Pet. fii. 14; 


v. 4; Apoo, ii. 10; iif. 19. 


receiver of his gifts i. δ. not fond of reminding 
him. So Seneca, “—— ne unquam ezprobrem, 
imo ne admoneam quidem: hac enim beneficii 
inter duos lex est; alter atatim oblivisci debet 
dati, alter accepti nunquam : lacerat animum 
et premit frequens meritorum commemoratio.” 
De Benef. ii. 10. 

9, 10. If any among you is poor and lew in 
rank, he may find a subject of joy in thinking 
to what an high state of spiritual happiness 
God has exalted him: (see ) Pet. v. 6.) if 
any among you is rich, let him not rejoice in 
his riches, but let him rejoice that the gospel 
has made him think humbly of himself 


« Prov. ii. 6; 
Mal. iii. 6; 
Joh. iii. 27; 
Rom. xi. 29; 
1 Cor. iv. 7. 
h Joh. i. 13; 
iii. 3; 

1 Cor. iv. 15; 
Gal. iv. 19; 
1 Pet. i. 23. 
4 Prov. 

ii. 27; 


490 ἘΠΙΣΤΟΛΗ [Κεφ. 1. 


Μηδεὶς πειραζόμενος λεγέτω, “Οτι ἀπὸ τοῦ Θεοῦ πειράξομαε" 18 
ὁ γὰρ Θεὸς ἀπείραστός ἐστι κακῶν, πειράξει δὲ αὐτὸς οὐδένα. 
ἕκαστος δὲ πειράζεται, ἀπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος 14 
καὶ δελεαζόμενος: εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει apap- 15 
τίαν' ἡ δὲ ἁμαρτία ἀποτέλεσθεῖσα ἀποκύει θάνατον. Μὴ 16 
πλανᾶσθε, ἀδελφοί μον ἀγαπητοί: ἐπᾶσα δόσις ἀγαθὴ καὶ 11 
πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἀπὸ τοῦ πατρὸς 
τῶν φώτων, παρ᾽ ᾧ οὐκ ἔνι παραλλαγὴ, ἢ τροπῆς ἀποσκίασμα. 
bh βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς TO εἶναε ἡμᾶς 18 
ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. 

ἰῶστε, ἀδελφοί μον ἀγαπητοὶ, ἔστω πᾶς ἄνθρωπος ταχὺ» 19 
εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν. 


Keel. ν Ἱ, 3. Κὀργὴ γὰρ ἀνδρὸς δικαιοσύνην Θεοῦ οὐ κατεργάζεται. 


k Eccl. vii. 9. 
1 Col. iii. 8; 
1 Pet. ii. 1. THTL 
m Matt. 


Lu. xi. 28; 


47, ἄς. 
© ii, 13; 
Matt. v. 19; 


ἀποθέμενοι πᾶσαν ῥυπαρίαν Kal περισσείαν κακίας, ἐν πραΐ- 
δέξασθε τὸν ἔμφυτον λόγον, τὸν δυνάμενον σῶσαι τὰς 
A , i Ἁ N S 9 
ψυχὰς ὑμῶν. ΚΓ ίνεσθε δὲ ποιηταὶ λόγου, καὶ μὴ μόνον ἀκρο- 22 
a s 
αταὶ, παραλογιζόμενοι ἑαυτοὺς. “OTL εἰ τις ἀκροατὴς λόγου 23 


1 Διὸ 20 
sz 21 


ὠπὸν τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ' κατενόησε yap ἑαυ- 34 
τὸν καὶ ἀπελήλυθε, καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν. “ὁ δὲ 26 


Joh. xiii.17. παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας, καὶ παρα- 
μείνας, οὗτος οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος, ἀλλὰ ποι- 


p iii. 6; 
Ps. xxxiv.18; 
1 Pet. iii. 10. 


AS @ , > Le ’ > a ww W , 
ητὴς ἔργου, οὗτος μακάριος ἐν TH ποιήσει αὐτοῦ ἔσται. PE 26 
τις δοκεῖ θρῆσκος εἶναι ἐν ὑμῖν, μὴ χαλινωγωγῶν γλῶσσαν 


αὐτοῦ, GAN ἀπατῶν καρδίαν αὐτοῦ, τούτον μάταιος ἡ θρη- 


18. πειραζόμενος. This is with reference to 
the same πειρασμοὶ mentioned in ver. 2. These 
trials or persecutions caused some persons to 
abjure their faith; and they.excused themselves 
by saying, that God had brought them into 
this trial. 8. James condemns this, and says, 
God has no temptation to injure any one: He is 
free from evil thoughts, and puts no one into a 
state which forces him to commit sin. 

14. πειράζεται. Gives way to the temptation 
by abjuring his faith. A person does this, not 
‘because God brought him into the trial, but 
because he gratifies some worldly desire. 

17. πᾶσα δόσις. Mera donatio bona. Raphel, 
‘Wolf. See ver. 2. So far from God causing 
men to commit sin, nothing but good gifts 
come from Him. They come from Him who 
may be called a source of unchanging light. 
Ἱροπῆ: ἀποσκίασμα is a turning or altering 
which produces shade: this as well as παραλ- 
Aay? allude to the changes in the heavenly 
bodies, and the alternations of light and dark- 
ness. 

18. As a proof of His paternal goodness, of 
His own will He has regenerated us by the gos- 
pel. Βουληθεὶς is deliberato consilio, nullis aliis 
Causis nisi sua voluntate motus. Raphel. Ἡμᾶς 
may perhaps allude particularly to the Jews. 


19. Ὥστε. God having been so kind in 
preaching the gospel to us. — 

20. Anger hinders a man from being in that 
state of righteousness, in which he was placed 
by God. 

22. παραλογιζόμενοι. Putting a fa upon 
yourselves. The followers of Simon Magus 
said, “" Liberos eos esse agere quee velint; se- 
cundum enim gratiam salvari homines, non 
secundum justas operas.” Irenzeus, ii. 20. 
S. James may have alluded to some of these 
Gnostics. 

25. παρακύψας refers te the man looking at a 
mirror: it means a man who stoops down and 
attentively examines any thing. I Pet. i. 12; 
Luke xxiv. 12; John xx. 56. 

Ibid. νόμον τέλειον τὸν τῆς ἐλευθερίας. The 
gospel, which ἐς really and in the proper sense a 
law of liberty. This is said on account of the 
persons mentioned in ver. 22, 23, who abused 
this liberty. 

Ibid. παραμείνας. Not only παρακύψας, but 


continuing to look at it. 

Ibid. dup. ἐπιλησμονῆΞς. A forgetful hearer. 
See Luke xvi. 8. 

Ibid. ποιήσει Such a man is blessed, because 
he acts as well as hears. 

26. ἐν ὑμῖν is probably an interpolation. 


Κεφ. 1, 2.] 


TAKNBOT. 


491 


27 σκεία. θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ Θεῷ καὶ 
πατρὶ αὕτη ἐστὶν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ 
θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου. 
2 %AAEASGOI μου, μὴ ἐν προσωποληψίαις ὄχετε τὴν πίστιν 4 Lev.xiz.15; 


Dent. i. 17; 


2 τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τῆς δόξης. ἐὰν γὰρ εἰσέλ- xsi. 19; 
Gy εἰς τὴν συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι τον os, 
8 λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι, καὶ ἐπι- Eccl. wlii. 15 


βλέψητε ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν, καὶ 


Matt.xxii.16, 


εἴπητε αὐτῷ, Σὺ κάθου ὧδε καλῶς, καὶ TH πτωχῷ εἵπητε, 

4 Σὺ στῆθι ἐκεῖ, ἢ κάθου ὧδε ὑπὸ τὸ ὑποπόδιόν μου, καὶ οὐ 
διεκρίθητε ἐν ἑαυτοῖς, καὶ ἐγένεσθε κριταὶ διαλογισμῶν πο- 

5 νηρῶν, ᾿ἀκούσατε, ἀδελφοί μου ἀγαπητοὶ, οὐχ ὁ Θεὸς ἐξελέξ- Χμ Υ, 8; 
ατο τοὺς πτωχοὺς τοῦ κόσμου τούτον, πλουσίους ἐν πίστει, 1 Cori. 


9 ἄς.; 


καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ὠγαπῶσιν | Tim. τὶ. 
8 αὐτὸν, "ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν ; οὐχ οἱ πλούσιοι 15. 19. 


καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτή- 


͵, δὶ Cor.xi.22. 
t Lev.xix.18; 


7 pia; οὐχ αὐτοὶ Brac φημοῦσι τὸ καλὸν ὄνομα τὸ ἐπικληθὲν mMart-xxii 39; 
8 ἐφ᾽ ὑμᾶς; tEi μέντοι νόμον τελεῖτε βασιλικὸν, κατὰ τὴν Rom-xiii.69; 


Gal. v. 14. 


γραφὴν, ‘’"Ayannoes τὸν πλησίον σου ws σεαυτὸν, καλῶς * Lev.xix.15; 


Dent. i. 17; 


9 ποιεῖτε "εἰ δὲ προσωποληπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλογχό- xvi. 19. 
10 μενοι ὑπὸ τοῦ νόμον ὡς παραβάται. “ὅστις γὰρ ὅλον τὸν νόμον * Dent. 


xxvii. 26; 


11 τηρήσει, πταίσει δὲ ἐν ἑνὶ, γέγονε πάντων ἔνοχος. 6 yap Matt. ν. 


19, 27; 


εἰπὼν, ‘Mn μοιχεύσῃς, εἶπε καὶ, ‘M17 hovevons’ εἰ δὲ ov Gal. iil. 10. 


12 μοιχεύσεις, φονεύσεις δὲ, γέγονας παραβάτης vopov. 


(05 y Exod. xx. 
Οὕτω 13, 14. 


λαλεῖτε καὶ οὕτω ποιεῖτε, ws διὰ νόμου ἐλευθερίας μέλλοντες Ῥοαι. v. 17. 


18 κρίνεσθαι" "ἡ γὰρ κρίσις ἀνίλεως τῷ μὴ ποιήσαντι ἔλεος" καὶ 


κατακαυχᾶται ἔλεος κρίσεως. 


s i. 25. 

ε Matt.vi.15; 
xviii. 35 ; 
zxv. 4l, 42. 


1 > Tt τὸ ὄφελος, ἀδελφοί pou, ἐὰν πίστιν λέγῃ Tis ἔχειν, ἔργα yi 38.. 
15 δὲ μὴ ἔχῃ ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν ; “᾿Εὰν δὲ ἀδελ,- Matt. vii. 26. 


gos ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσι καὶ λειπόμενοι ὦσι τῆς ἐφ- 


Cuap. II. 1. τῆς δόξης is perhaps to be 
connected with Kuplov. Christ is called the 
Lord of glory 1 Cor. ii. 8. 

4. καὶ οὐ διεκρίθητε. And have felt no scru- 
ples in yourselves at doing this. But most MSS. 
omit «al, in which case we might render it, 
Have ye not made distinctions among yourselves, 
and acted as judges who have evil thoughts? See 
Jude 22. (διακρινόμενοι.) 

5. If the conjunction is retained in ver. 4, 
this verse is closely connected with what goes 
before. If ye have done this, let me tell you that 
God has chosen the poor, and ye have insulted the 

by such conduct. 

6. Why should. you make this distinction of 
tanks among your Christian brethren, when if 
you look to the heathen you will find most 
ss a and persecution from the rich ἢ 

. ὄνομα. The name of Christian. 

10. For whoever intends to be a keeper of the 


e Lu. iii. 113 
1 Joh. iii. 17. 


whole law, if he fail in any one precept, he ἐξ 
guilty of not observing the whole law. A man 
is a breaker of the Jaw, though he break onl 
one precept. The same is said in the Talmud, 
** Quod 81 faciat omnia, unum vero omittat, 
omnium et singulorum reus est.’’ 

12. Do not be so fond of talking of your law 
of liberty, as if you might act as you pleased : 
but rather remember, that you will be judged by 
this law of liberty. 

13, For instance, if you have not shewn mercy, 
you will find none at the day of judgment: but 
the merciful man has nothing to fear on that score 
at the day of judgment. 

14. See note ati. 22. It is plain, that some 
μήν perverted the doctrine of justification 

y faith, and of the Gospel being a law of 
liberty. 

Ibid. σῶσαι is here used for final salvation. 
See note at Rom. v. 9. 


492 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 2, 3. 


ὁ ἃ doh. ii. ἡμέρου τροφῆς, ἀεἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, Ὑπάγετε € ἐν εἰρήνη, 16 


θερμαίνεσθε καὶ χορτάξεσθε, μ 


μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια 


τοῦ σώματος, τί τὸ ὄφελος ; οὕτω καὶ ἡ πίστις, ἐὰν μὴ ἔργα 17 


Μ a > ? e , 
ἔχῃ, νεκρά ἐστι καθ᾽ ἑαυτήν. 


᾿Αλλ᾽ ἐρεῖ τις, Σὺ πίστιν ἔχεις, 18 


κἀγὼ ἔργα ὄχω' δεῖξόν μοι τὴν πίστιν σον ἐκ τῶν ἔργων σου, 
. Mar. isi. κἀγὼ δείξω σοι ἐκ τῶν ἔργων μου τὴν πίστιν pov. “σὺ πισ- 19 
τεύεις ὅτι ὁ Θεὸς εἷς ἐστε; καλῶς ποιεῖς: καὶ τὰ δαιμόνια 


πιστεύουσι, καὶ φρίσσουσι. 
κενὸ, ὅτε ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν ; *’ABpadp ι 
e A) e “A 3 3 wv iA 3 / 3 a 

ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, avevéyxas ᾿Ισαὰκ τὸν 

« Heb. xi.l7. υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον ; 


466. xxii. 
9, 13. 


Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε 30 


Εβλέπεις ὅτε ἡ πίστις 2 


συνήργει τοῖς ἔργοις αὐτοῦ, καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτε- 


Bom. iv. 3;, λειώθη ; 


xxiii. 8; 
Rom. ii. 20, ἐστι. 


heal ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, “᾿᾽Επίστευσε 538 
oe ᾿Αβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην" 
ἱκαὶ φίλος Θεοῦ ἐκλήθη. ὁρᾶτε τοινυν ὅτι ἐξ ἔργων δικαιοῦται % 
_ ἄνθρωπος, καὶ οὐκ ἐκ πίστεως μόνον ; ὁμοίως δὲ καὶ ‘PaaB ἡ 25 
᾿ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους, 
καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα ; ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύ- 35 
ματος νεκρόν ἐστιν, οὕτω καὶ ἡ πίστις χωρὶς τῶν ἔργων νεκρά 


: scans “MH πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι 3 
Frov. xx.9; μεῖζον κρίμα ληψόμεθα. 'πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις 2 


Bir. xiv. 1; 
xix. 16; 
xxv. 11; 
Matt. xii, καὶ 
τ supr.; 
26; 


ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ, δυνατὸς χαλιναγωγῆσαι 
ὅλον τὸ σῶμα. ἰδοὺ, τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ 8 
στόματα βάλλομεν πρὺς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον 


1 Pet. μι, 10 TO σῶμα αὐτῶν μετάγομεν, ᾿Ιδοὺ, καὶ τὰ πλοῖα τημκαῦτα 4 


™ Psa). 
xxxii., 9. 


18. I should wish to point the sentence thus: 
"AAA’ ἐρεῖ τις, Σὺ πίστιν Exes; Κἀγὼ ἔργα ἔχω" 
δεῖξον κιτ. Δ. A man will perhaps ask me, as if 
this were the only test required, Hast thou 
faith? To which I answer, Yes, and I have 
works as well: shew me &c. 

Ibid. δεῖξον. As the words stand here, there 
is an emphasis on σοὺ and μού. Shew me thy 
faith by thy works, and I will shew thee my 
faith by my works. But the best MSS. read 
χωρὶς τῶν ργων σου in the first clause. 

9. ὁ Θεὸς εἷς The unity of God was held 
by the Jews and Gnostics as well as by Chris- 
tians. 

21. We must remember, that Abraham's 

ustification by faith took place several years 
beter he offered up his son. S. James would 
not have denied, that Abraham’s faith was 
counted to him for righteousness: but he means 
to say, that, if his faith was disputed, it may be 
proved by works which he did afterwards. Was 
not the faith, which was counted to Abraham for 
righteousness, proved subsequently by his offering 
his son? Abraham offered up his son, because 
he had faith in the promise, which God had 


ὄντα, καὶ ὑπὸ σκληρῶν ἀνέμων ἐλαυνόμενα, μετάώγετας ὑπὸ 


given before his birth. Heb. xi. 17. 

23. ἐπληρώθη. This scripture was true at 
the time to which it applies, but the trath of 
it was shewn more fully atterwards. 

24. You see, therefore, that works may contri- 
bute to shew a man’s justification, and the act of 
faith is not the only thing which proves it. 

25. It is plain from Heb. xi. 31. that the 
faith of Rahab was commonly spoken of; and 
S. James may have alluded to the words of 
S. Paul in that place. He now asks, What de 
we know of Rahab’s faith, except by the works 
eohich she did? 

Cuap. III. 1. μεῖζον xplua. Those who in- 
struct others, will be called to a severer account : 
for all persons are liable to commit faults; and 
they who attempt to teach, make their liability 
still greater. 

2. By becoming a teacher, he is very likely 
to commit faults with his Jongue, the right 
government of which is a sign of great manage- 
ment. 

8. ἰδού. Most MSS. read εἰ δέ. 

4. ᾿Ιδοὺ is omitted in many MSS. 


Κεφ. 8, 4. 


IAKNBOT. 


498 


ἐλόχίστον πηδαλίου, ὅπου ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούληται" 
ὃ ϑοὕῦτω καὶ ἡ γλῶσσα μεκρὸν μέλος ἐστὶ, καὶ μεγαλαυχεῖ. ᾿Ιδοὺ, § Peel. πὶ. 
6 ὀλύγον “πῦρ ἡλίκην ὕλην ἀνάπτει “καὶ ἡ γλῶσσα πύρ, ὁ κόσ- hea 8, 9; 


μος τῆς ἀδικίας. οὕτως ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν xy. 


aig xii. 18; 


ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα, καὶ φλογίζουσα τὸν τροχὸν " Mat aN, 
7 τῆς γενέσεως, καὶ φλογιζομένη ὑπὸ τῆς γεέννης: πᾶσα yap 
φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων, δαμά- 
8 ζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ" τὴν δὲ γλῶσσαν 
οὐδεὶς δύναται ἀνθρώπων δαμάσαι' ἀκατάσχετον κακὸν, μεστὴ 
9 ἰοῦ θανατηφόρου. Péy αὐτῇ εὐλογοῦμεν τὸν Θεὸν καὶ πατέρα, > Gen. 1.37: 
καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾽ ὁμοίωσιν 
10 Θεοῦ γεγονότας" ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία 
11 καὶ κατάρα. οὐ χρὴ, ἀδελφοί μου, ταῦτα οὕτω γίνεσθαι. μήτε 
12 ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν ; μὴ 
δύναται, ἀδελφοί pov, συκῆ ἐλαίας ποιῆσαι, ἣ ἄμπελος σῦκα ; 
οὕτως οὐδεμία πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ. 
18 “Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν ; δειξάτω ἐκ τῆς καλῆς 4 Eph.v. 8. 
14 ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραὕὔτητι σοφίας. "εἰ δὲ ξῆλον " Rom. xili 
πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε 5 


15 καὶ ψεύδεσθε κατὰ τῆς ἀληθείας. 


11, 18, 19. 


"Οὐκ ἔστιν αὕτη ἡ σοφία +10Cor.it.6,7. 


16 ἄνωθεν κατερχομένη, GAN ἐπίγειος, ψυχικὴ, δαιμονιώδης. ὅπου ¢ 1Cor.1ii.8; 
yap ζῆλος καὶ ἐριθεία, ἐκεὶ ἀκαταστασία καὶ wav φαῦλον πρᾶγ- ene: 

17 μα. ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρη- 
νικὴ, ἐπιεικὴς, εὐπειθὴς, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, 

18 ἀδιάκριτος Kal ἀνυπόκριτος. καρπὸς δὲ τῆς δικαιοσύνης ἐν εἰ- 
ρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην. 


4 "“IIO@EN πόλεμοι καὶ μάχαι ἐν ὑμῖν ; οὐκ ἐντεῦθεν, 


ἐκ " Rom. 
vii. 28; 


τῶν ἡδονῶν ὑ ὑμῶν τῶν στρατενομένων ἐν τοῖς μέλεσιν U ὑμῶν ; $1 Pet. ἡ. 11. 
ἃ ἐπιθυμεῖτε, καὶ οὐκ ἔχετε' φονεύετε καὶ ζηλοῦτε, καὶ οὐ δύ- 
νασθε ἐπιτυχεῖν. μάχεσθε καὶ πολεμεῖτε, οὐκ ἔχετε δὲ, διὰ τὸ 


6. I should take ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς 
ἀδικίας for a proverb. What a great heap of 
wood is set on fire by a small spark ! according 
to the proverb, The tongue is a spark, but a 
world of wickedness. 

Ibid. οὕτως. In the same manner is the 
placed among our members: i.e. it is like a 
spark among combustibles. 

Ibid. τροχὸν τῆς γενέσεω:ς. Continuam suc- 
cessionem hominum aliorum post alios nascentium. 
Alberti. Simplicius writes, ὁ ἀπέραντος τῆς 
γενέσεως κύκλος διὰ τοῦτο ἐπ’ ἄπειρον Balas sh 
διὰ τὸ Thy ἄλλον φθορὰν ἄλλου Ὑ εἶναι. 
In Epict. p. 94. ed. Salmas. 

Ibid. φλογιζομένη. This is a very strong 
metaphor. The fire, which kindles this small 
spark, is from the fames of hell. 

8. ἀνθρώπων is perhaps to be connected with 
γλῶσσαν, not with οὐδείς. See Rom. vii. 1. 

10. So Philo Judseus, οὐ γὰρ ὅσιον δι᾽ οὗ 


στόματος τὸ ἱερώτατον ὄνομα τι, 


διὰ τούτον φθέγγεσθαί τι τῶν αἰσχρῶν, vol. ii. 
196 


12, οὕτω:---ἧδω. Most MSS. read οὔτε 
ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ. 

14. μὴ κατακαυχᾶσθε. Do not in such cases 
boast of having wisdom, while you shew that 
your boasting is false with respect to true wis- 
dom. 

18. Persons who live peaceab Vy 
sow a seed which will produce to 
ousness and peace in heaven. 

Cuap. IV. 1. πόλεμοι. He perhaps alluded 
to the troubled state of Judszea before and during 
the Jewish war. 

2, 8. You do all this with the expectation of 
benefiting yourselves; but after all you do not 
gain your wishes, and this because you trust to 
yourselves, and do not pray to God. And those 
among you that do pray, they have not their 
petitions granted, because their thoughts are 
not pure while they pray. 


on earth, 
em righte- 





404 ἘΠΙΣΤΟΛΗ [Κεφ. 4, δ. 


2 Job μὴ αἰτεῖσθαι ὑμᾶς" "αἰτεῖτε, καὶ οὐ λαμβάνετε, διότε κακῶς 8 
xxvii. 9; 4, αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. "Μοιχοὶ wal 
Prov. 1. 38; μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ Θεοῦ 
Jer. x 11; ἐστιν; ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ 
i ͵ “a “a Ἁ 
Ench. ὀ θθεοῦ καθίσταται. ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει ; πρὸς ὃ 
ii ’ a“ x a“ a , 
ΠΡΡΕΝ 13; φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν ; "μείζονα δὲ 9 
Mich. ti 4s δίδωσι χάριν" διὸ λέγει, “'Ο Θεὸς ὑπερηφάνοις ἀντιτάσσεται, 
m. Viii.26 ; i 7 
1 Joh. 1.32; ταπεινοῖς δὲ δίδωσι χάριν. " ὙὝποτάγητε οὖν τῷ Θεῷ. av-7 
Υ. 4. a t \ , 247 © A bh , “- 
yJoh.xv.19; Τίστητε τῷ διαβόλῳ, καὶ φεύξεται ἀφ ὑμῶν' "ἐγγίσατε τῷ 8 
xvil. 14; Θεῷ, καὶ ἐγγιεῖ ὑμῖν. καθαρίσατε χεῖρας, ἁμαρτωλοὶ, καὶ ary- 
e Bs , 4 
ee νίσατε καρδίας, δίψυχοι. “ταλαιπωρήσατε καὶ πενθήσατε καὶ 9 
Job χχί!.39; ᾿ ᾿ ; : 
Prov. ui. 34, κλαύσατε' ὁ γέλως ὑμῶν εἰς πένθος μεταστραφήτω, Kal ἡ χαρὰ 


xxix 38; εἰς κατήφειαν. ἀταπεινώθητε ἐνώπιον τοῦ Κυρίου, καὶ ὑψώσει 10 


xxiii. 13; ὑμᾶς. 


in ¢ Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί: ὁ καταλαλῶν ἀδελφοῦ, 11 
xviii. 14; 


“A a Ld LY 
1 Pet. v.35. καὶ κρίνων τὸν ἀδελφὸν αὐτοῦ, καταλαλεῖ νόμου, Kal κρίνει 
+ Bph.iv.375 νόμον" εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου, ἀλλὰ κριτής. 
bi. 8; {εἷς ἐστιν, ὁ νομοθέτης, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι" σὺ 13 


Esa. i. 15. ’ ᾿ , 
o Mate v4, Τίς εἶ, ὃς Kpivers τὸν Erepop ; 


¢Sobanie; Ε “ATE viv, of λέγοντες, Σήμερον ἢ αὔριον πορευσώμεθα ii 


xxiz. 42, εἰς τήνδε τὴν πόλιν, καὶ ποιήσωμεν ἐκεῖ ἐνιαυτὸν ἕνα, καὶ 
ἜΝ 12, ἐμπορευσώμεθα, καὶ κερδήσωμεν" "οἵτινες οὐκ ἐπίστασθε τὸ 14 


1 Ῥεῖ. ν. 6. rig αὔριον' (ποία γὰρ ἡ ζωὴ ὑμῶν ; ἀτμὶς γάρ ἐστιν, ἡ πρὸς 

e Matt. vii.l; , , Ν ? ἢ > ἊΝ a , 

Rom. ii.1. ὀλέγον φαινομένη, ἔπειτα δὲ ἀφανιζομένη") ἱἀντὶ τοῦ λέγειν 1 
; rissa ὑμᾶς, ᾿Ἐὰν ὁ Κύριος θελήσῃ, καὶ ζήσωμεν, καὶ ποιήσωμεν 
aavil 15 τοῦτο ἢ éxeivo: *viv δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν" τι 
Lu. xii. 18. 


A [4 4 , ] 6, e " ΝΝ ᾿ 
h i, 10; ang ete Sea Secreta hiner sacha εἰδότε οὖν καλὸν ποιεῖν, 1' 
Esa. xl. 6; α n 
LCGh sisi ee re ee υτῷ Ἔστιν. 


1 Pet. i. 249 m”“ATE νῦν, οἱ πλούσιοι, κλαύσατε, ὀλολύζοντες ἐπὶ ταῖς ἔ 
oh. ii. 17. a > a 7 
LAct.xviii21, ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. " ὁ πλοῦτος ὑμῶν σέ- 5 


1 Cor. iv. 19; epg ee f . of » 
Neb v's,  ONTE, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα yéyover’ “ὁ χρυσὸς 8 
k 1 Cor. v. 6. Δ Lu. xii. 47; Joh. ix. 41; Rom. i. 20, 21, 32; ii. 17, 18, 23. m Prov. xi. ‘ 
Lu. vi. 24; 1 Tim. vi. 9. a Matt. vi. 19, 20. o Rom. ii. 5. 


4. Μοιχοί. Ye who deserve to be called adul- brother: he therefore who condemns his Ὁ 
terers. ther, declares that he does not think the | 

5, 6. Since the words πρὸς φθόνον ἐν worth regarding. It is our duty to obey | 
ἡμῖν are not in any part of the Old Testament, law, not to give an opinion as to its fitness. 
(for Gen. vi. 5, Numb. xi. 29, are very differ- 12. There is only one person, the origi 
ent,) I conceive 7 γραφὴ to allude generally to Giver of the law, who has a right to say whet! 
the declarations of Scripture against contention any one lias obeyed or,disobeyed the law. M 
and envy. Do you think that the scripture speake MSS. add καὶ κριτὴς after νομοθέτης. 
to no purpose in delivering the sentiments which 15. Not only with respect to our doing t 
you have just heard? Js the Spirit that dwell- or that, but even to our living at all, we ou 
eth in us fond of envy? Certainly not: on tke to say, If the Lord will. 
contrary, it shews greater favour to those who 16. You form these schemes from ἀλαζονι 
are not envious. We find ἐπιποθεῖν with els arrogance, and then you boast of what you 
and ἐπὶ in Deut. xiii. 8; Psalm xli. 1; Ixxxiii.2. going to do. 

10. ὑψώσει. See i. 9. Cuap. V. 1. Again there is allusion to: 

11. The law forbids a man to condemn his Jewish war. 





Κεφ. 5.) 


IAKQNBOT. 


495 


ὑμῶν Kal 6 ἄργυρος κατίωται, καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον 
ὑμῖν ἔσται, καὶ φάγεται τὰς σάρκας ὑμῶν' ὡς πῦρ ἐθησαυ- 
4 ρίσατε ἐν ἐσχάταις ἡμέραις. Ῥίδοὺ, ὁ μισθὸς τῶν ἐργατῶν τῶν ν Lev.xix.18; 
ἀμησάντων τὰς χώρας ὑμῶν, ὁ ἀπεστερημένος ἀφ᾽ ὑμῶν, κράξει" τ ΩΣ: 


καὶ αἱ Boal τῶν θερισάντων εἰς τὰ ὦτα Κυρίου Σαθαὼθ εἰσ- 3; 


Job xxiv. 10, 


ὅ ἐληλύθασιν. “ἐτρυφήσατε ἐπὶ τῆς γῆς, καὶ ἐσπαταλήσατε' 4 Lu.xvi. 19, 

6 ἐθρέψατε τὰς καρδίας ὑμῶν ws ἐν ἡμέρᾳ σφραγῆς. κατεδι- — 
κάσατε, ἐφονεύσατε τὸν δίκαιον" οὐκ ἀντιτάσσεται ὑμῖν. 

7 '"Μακροθυμήσατε οὖν, ἀδελφοὶ, ἕως τῆς παρουσίας τοῦ Kv- + deut.xi14. 
ρίου. ἰδοὺ, ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, 


μακροθυμῶν ἐπ᾽ αὐτῷ, ἕως ἂν λάβῃ ὑετὸν πρώϊμον καὶ ὄψιμον' 


8 μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι 


9 ἡ παρουσία τοῦ Κυρίου ἤγγικε. 


"Μὴ στενάζετε κατ᾽ ἀλλήλων, " Mott. xxiv. 


ἀδελφοὶ, ἵνα μὴ κατακριθῆτε' ἰδοὺ, ὁ κριτὴς πρὸ τῶν θυρῶν 


10 ἔστηκεν. 


εὙπόδευγμα λάβετε τῆς κακοπαθείας, ἀδελφοί μου, + Matt. v.12. 


καὶ τῆς μακροθυμίας, τοὺς προφήτας, of ἐλάλησαν τῷ ὀνόματι 
11 Κυρίον. "ἰδοὺ, μακαρίξομεν τοὺς ὑπομένοντας’ τὴν ὑπομονὴν " Num. 


᾿Ιὼβ ἠκούσατε, καὶ τὸ τέλος Κυρίου εἴδετε, ὅτι πολύσπλαγχνός 


xiv. 18; 
Job i, 21, 22; 


12 ἐστιν ὁ Κύριος καὶ οἰκτίρμων. “Πρὸ πάντων δὲ, ἀδελφοί μου, pny ris 9, 
μὴ ὀμνύετε, μήτε τὸν οὐρανὸν, μήτε τὴν γῆν, μήτε ἄλλον τινὰ artes 


ὅρκον: ἤτω δὲ ὑμῶν τὸ val, ναὶ, καὶ τὸ οὗ, ov ἵνα μὴ ὑπὸ 
ΥΚακοπαθεῖ τὶς ἐν ὑμῖν ; προσευχέσθω" εὐ- Υ Eph.v. 19 


18 κρίσιν πέσητε. 


Col. iii. 16. 


14 θυμεῖ tis ; ψαλλέτω. "ἀσθενεῖ τὶς ἐν ὑμῖν ; προσκαλεσάσθω - με: «1.13, 
τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ᾽ *™ 15 
αὐτὸν, ἀλείψαντες αὐτὸν ἐλαίῳ, ἐν τῷ ὀνόματι τοῦ Κυρίου. 

15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν 


ὁ Κύριος" 


κἂν ἁμαρτίας ἦ πεποιηκὼς, ἀφεθήσεται αὐτῷ. 


16 ᾿Εξομολογεῖσθε ἀλλήλοις τὰ παραπτώματα, καὶ εὔχεσθε ὑπὲρ 
ἀλλήλων, ὅπως ἰαθῆτε. πολὺ ἰσχύει δέησις δικαίου EVEPYOU- «1 Rog. 
17 μένη. "᾿Ηλίας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν, καὶ προσευχῇ Xvi. 1; 


xviii. 42, 43; 


προσηύξατο τοῦ μὴ βρέξαι, καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνι- La. iv. 35. 


8. eis μαρτύριον. Your gold and silver be- 
coming rusty will be a proof to you that you 
have not been employing them well. 

Ibid. ὡς πῦρ is generally Gonnected with 
φάγεται, which makes a confusion of metaphor, 
and leaves ἐθησαυρίσατε without an accusative. 
I understand it to mean, By thus hoarding 
your silver and gold without using it, you hare 
as it were treasured up fire which will consume 
you in the latter days. See Luke xii. 21. For 
ἐσχάταις ἡμέραις see Heb. i. 1. 

δ. ἐθρέψατε. Ye have made your hearts fat 
as in a feast day; or ἡμέρα σφαγῆς may mean, 
the day appointed for your slaughter. See Zech. 
xi. 4. 

6. Ye have condemned and killed the Just one: 
He is not opposing you in your career of wicked- 
ness, but will let you fill up the measure of it. 
See Matt. xxiii. 31, 32. 


7. He now addresses himself particularly to 
the Christians. 

8. wapovola. This evidently refers to the 
destruction of Jerusalem. See Matt. xxiv. 3, 

9. στενάζειν κατ᾽ ἀλλήλων is said in opposi- 
tion to μακροθυμεῖν. It implies an impatient 
and querulous temper, which if not checked 
will lead to condemnation. Most MSS. read 
κριθῆτε. 

11. ὑπομένοντας. See Matt. xxiv. 18. 

Ibid. τὸ τέλος Κυρίου. The end which the 
Lord put to his troubles. 

12. Swearing appears to have been a com- 
mon vice at this time. 866 note at Matt. v. 84, 

14. ἐλαίῳ. See note at Mark vi. 13. This 
anointing was for the purpose of recovering 
the patient, and has therefore no connexion 
with extreme unction, which is only adminis- 
tered when recovery is hopeless, 


496 ENMIZTOAH I[AKNBOT. (Keg. δ. 


b1Reg.xvii, αὐτοὺς τρεῖς καὶ μῆνας EE "καὶ πάλιν προσηύξατο, καὶ 618 
atte οὐρανὸς ὑετὸν ἔδωκε, καὶ ἡ γῇ ἐβλάστησε τὸν καρπὸν αὐτῆς. 
«Matt, xvi ©’ Aderdol, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας, καὶ τ 
e 9 > Nv d ’ ε 3 [2 φ Q 
para’ ἐπιστρέψῃ τις αὐτὸν, γινωσκέτω ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν 20 
1 Pet. iv. 8. ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν ἐκ θανάτου, καὶ καλύψει 
πλῆθος ἁμαρτιῶν. 
18. πάλιν προσηύξατος This is not said, but 20. καλύψει. And will be the means of having 
is implied in 1 Kings xviii. 42. a multitude of sins forgiven. 


FIRST EPISTLE OF S. PETER. 


The genuineness of this Epistle has never been disputed. It seems to 
have been addressed to Gentiles as well as Jews ; and we are perhaps to 
infer, that 8. Peter had visited the countries mentioned in i. 1. The 
New Testament tells us nothing of his history subsequent to his being 
at Antioch, A.D. 46. (Gal. ii. 11.) He was martyred at Rome, at the end 
of the reign of Nero; and this Epistle was probably written not long 
before his death, when Judsea was a prey to all sorts of confusion. But 


see note at v. 13, (Mdpxos.) Concerning the place from whence it was 
written, see v. 13. 


kk 


NETPOY ΤΟΥ ΑΠΟΣΤΟΛΟΥ͂ 


ENISTOAH ΚΑΘΟΛΙΚΗ ΠΡΩΤΗ. 


8 Job. wii. 35: 
Jac. & 


ΔΠΕΤΡΟΣ ἀπόστολος 


᾿Ιησοῦ -Χοιστοῦ, ἐκλεκτοῖς παρ- ] 
επιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, ᾿Ασίας, 


+ Bom. 1.75 καὶ Βιθυνίας, "κατὰ πρόγνωσιν Θεοῦ πατρὸς, ἐν ἁγιασμῷ 2 
Heb. xii. 24. Πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος ᾿Ιησοῦ Χρι- 
στοῦ" χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. 


« Job. iii.3,5; 
1 Cor. xv. 20, 
3 Cor. i. 8; 
Eph. i. 8; 
Jac. i. 18. 
é Col. i. δ. 


e Rom. v. 8; 
3 Cor. iv. 17; 
Jac. i. 2. 


€ iv. 


Eea xiviii.10; 


“Εὐλογητὸς ὁ ὁ Θεὺς καὶ πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ 3 
Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς 
ἐλπίδα ζῶσαν δι’ ἀναστάσεως ᾿Ιησοῦ Χριστοῦ ἐκ νεκρῶν, “eis 4 
κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρη- 
; μένην ἐν οὐρανοῖς εἰς ἡμᾶς, τοὺς ἐν δυνάμει Θεοῦ ee δ 
μένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν 
Prov xiii. 3; Καιρῷ ἐσχάτῳ’ ἐἐν ᾧ ἀγαλλιᾶσθε, ὀλόύγον ἄρτι, εἰ δέον ἐστὶ, 6 


; f 
1 Cor. hi 18. λυπηθέντες ἐν ποικίλοις πειρασμοῖς, ‘iva τὸ δοκίμιον ὑμῶν 7 


Jac. i. 8. 

ε Job. xx.29; 
3 Cor. v. 7; 
Heb. zi.1 27. 


La. xxiv. 26. 


CHap. 1, 1. éxAexrois—8:aowopas. To the 
Christians who live in the different countries 
where the Jews are dispersed. 

2. κατὰ πρόγνωσιν is connected with ἐκλεκ- 
τοῖς. The scheme of Christianity had been 
fore-ordained in the counsels of God: see xpo- 
φγνωσμένου in ver. 20. 

Ibid. ἐν ἁγιασμῷ. They were called, by the 
sanctification of the Spirit, to obey the gospel, 
and to be partakers in the benefits of Christ's 
death. 

᾿ ξῶσαν. See ὁδὸν ζῶσαν in Heb. x. 20. 

δ. ppovpoupdvous—eis σωτηρίαν. They were 
guarded by faith from all attacks, and enabled 
to arrive at salvation. 

6. ἐν ᾧ ἀγαλλιᾶσθες Wherefore rejoice. 

7. πολὺ τιμιώτερον. The troubles, which 
tried the Christians, were really of much more 


τῆς πίστεως, πολὺ τιμιώτερον χρυσίου τοῦ ἀπολλυμένου, διὰ 
πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ τιμὴν καὶ 
δόξαν, ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ" δὸν οὐκ εἰδότες ἀγα- 8 
mate εἰς ὃν, ἄρτι μὴ ὁρῶντες, πιστεύοντες δὲ, ἀγαλλιᾶσθε 
᾿ χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, κομιζόμενοι τὸ τέλος THs 9 
7, πίστεως ὑμῶν, σωτηρίαν ψυχῶν' 
᾿τησαν καὶ εξηρευνῆσαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάρετος 
προφητεύσαντες, ' ἐρευνῶντες εἰς τίνα, ἢ ποῖον καιρὸν, ἐδήλου 11 


"περὶ ἧς σωτηρίας ἐξεξή- 10 


value than gold, which is itself tried in the fire. 
Gold is purified at the time, but afterwards 
perishes: the Christians are not only purified 
by the trial, but arrive finally at the happiness 
of heaven. 

8. οὐκ εἰδότες. Not seen. Matt. ii. 2 
But the reading is probably δόντες. 

Ibid. δεδοξασμένῃ is εὐλίον has been already 
glorified, and may allude to the gifts of the 
Spirit which had been received. 

9. κομιζόμενοι. Being in the way of receiving. 
The process of their salvation was going on. 

11. εἰς τίνα to what person, ἢ ποῖον καιρὸν or 
to what time. The prophets foretold the suffer- 
ings of the Messiah, and his subsequent exalta- 
tion, according as they were inspired; but they 
had not a clear notion of the person or the 
time to which these prophecies pointed. τὸ 


Κεφ. 1, 2.] 


ἘΠΙΣΤ. ΠΕΤΡΟΥ͂ A. 


499 


τὸ ἐν αὐτοῖο πνεῦμα Χριστοῦ, προμαρτυρόμενον τὰ εἰς Χριστὸν 
12 παθήματα, καὶ τὰς μετὰ ταῦτα δόξας “ols ἀπεκαλύφθη, ὅτι * Eph. iii.10; 


οὐχ ἑαυτοῖς, ἡμῖν δὲ διηκόνουν αὐτὰ, ἃ νῦν ἀνηγγέλη ὑμῖν 39 
διὰ τῶν εὐωγγελεσαμένων ὑμᾶς ἐν Πνεύματι ἁγίῳ ἀποσταλέντι' τα. ee: 
13 ἀπ᾿ οὐρανοῦ, eis ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. Ato Rom.xiii.18; 


Heb. xi. 13, 


Eph. vi. 14; 


avalwodpevos Tas ὀσφύας τῆς διανοίας ὑμ ὃν, νήφοντες, τελείως 1 Thess. ν. 6. 
ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ‘In- * ! ane 


14 σοῦ Χριστοῦ. 


‘Ds τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς χα. 7 


15 πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις, ἀλλὰ κατὰ τὸν καλέ- 9 eR 


σαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενή- 
16 θητε" ταδιότι γέγραπται, ‘ “Ἅγιοι γένεσθε, ὅτι ἀγὼ 


2 Par. xix. 7; 
Job xxxiv. 19; 
Act. x. 34,35; 


ὅγιός εἰμι. bran 


17 "Kal εἰ “πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήπτως κρίνοντα Eph. vi. 9; 
κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν oor iit Ἢ 


18 χρόνον ἀναστράφητε' 


ο εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ * 1 Cor. vi.305 


χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑ ὑμῶν ἀναστροφῆς πατρο-» i. 
19 παραδότου, Ῥἀλλὰ τιμίῳ αἴματι, ὡς ἀμνοῦ ἀμώμου καὶ ἀσπί- 39. 56: 


Act. xx, 98; 


20 Aov, Χριστοῦ: ‘Imrpoeyywopévou μὲν πρὸ καταβολῆς κόσμον, 1 Cor. τ. 1; 


21 φανερωθέντος δὲ ἐπ᾽ ἐσχάτων τῶν χρόνων δι᾿ ὑμᾶς τοὺς δι᾿ 13, 14; 


Heb. ix. 
1 Joh. i 7; 


αὐτοῦ πιστεύοντας eis Θεὸν, τὸν ὀγείραντα αὐτὸν ἐκ νεκρῶν, Apoc. i. 5; 
καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι δ" "- 


q Rom. iii.253 


a2 εἰς Θεόν. "Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς xi. 15; 


Eph. i 9; 


ἀληθείας διὰ Πνεύματος εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ Ka- iii. 9; 


43 θαρᾶς καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς" 


Gal. iv. 4 


‘avaryeyevin- Col. i. 86: 


μένοι οὐκ ἐκ σπορᾶς φθαρτῆς, ἀλλὰ ἀφθάρτου, διὰ λόγου 3 Τία. 95 


Tit. i. 3; 


24 ζῶντος Θεοῦ καὶ μένοντος εἰς τὸν αἰῶνα. "διότι "Πᾶσα σὰρξ Ε Heb. μι τὶ Η 
ὡς χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτον. ἐξηρ- ἐπα τ Act. ii. 88. 
25 άνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε' τὸ δὲ ῥῆμα Κυρίου Phil. ii 9. 


6 ii. 17; 


μένει εἰς τὸν αἰῶνα. Τοῦτο δέ ἐστι τὸ ῥῆμα τὸ εὐαγγελισθὲν | Act. xv. 9; 


2 εἰς ὑμᾶς. 


Rom. xii. 10; 


Υ᾿Αποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον Ey ἵν. 8, 


4 καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιὰς, ὡς apti- | Tim. i. δὲ 


« Joh. i. 18; iii. 8, δ᾽; δεο. ὶ. 18; 1 Joh. iii. 9. 
1 Cor. vii. $1; Jac. i. 10; iv. 14; 1 Joh. ii. 17. 
Col. iii. 8. 


πνεῦμα Χριστοῦ may mean, the spirit which 
spoke of Christ; and τὰ εἰς Χριστὸν παθ. mean, 
the sufferings which were to come upon the Mea- 


12. αὑτὰ alludes to σωτηρίας in ver. 10, the 
things pertaining to salvation. The prophets 
knew that the salvation, which they announced, 
was something future. 

Ibid. ἐπιθυμοῦσιν. Gaudent, delectantur. Els- 
ner. Some think there is allusion to the che- 
rubims looking into the mercy-seat. Grotius, 
Beza. 

13. ἐν ἀποκαλύψει. When Jesus Christ is re- 
vealed at the last day, iv. 18; 2 Thess. i. 7. 

16. γένεσθε. Most MSS. read ἔσεσθε, as in 


the LXX. 
20. ἐσχάτων. See Heb. i. 1. 


Heb. xiii. 1. 


Esa. xl. 63 


® Peal, cii. 123; citi, 15; Eccl. xiv. 18; 
8, 1 Cor. xiv. 30; Eph. iv. 32, 25; 


v Matt. xviii. 


22. διὰ Πνεύματος is perhaps an interpola- 
tion. 

23. λόγον. Some have understood the per- 
sonal Lo i.e. Jesus Christ: but it means 
the gospel which gives life. See ver. 25. 

Ibid. eis τὸν alava is perhaps an interpola~ 
tion. 

24, 25. Πᾶσα--- αἰῶνα. This is almost a lite- 
ral quotation from Isaiah xl. 6—8. It is quoted 
to confirm what is said in ver. 28. Most MSS. 
read αὐτῆς for ἀνθρώπου 

Cuap. II. 2. dpriyévynra. This does not 
merely mean that they were to be like new-born 
infants, but that they really had been now born 
eT See ἀναγεννήσας, i. ὃ ; ἀναγεγεννημένοι, 
i. 


Kk2 


500 


ENIZTOAH 


[Κεφ. 2. 


γέννητα βρέφη, τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν 
aE αὐτῷ αὐξηθῆτε, "εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος. Πρὸς : 


Υ Peal. 
exviii. 22; 
Eph. fi. 20. 
ε« Exa. Ixi. 6; 
Ixvi. 21; 
Mal. i. 11; 
Rom. xii. 1; 
Eph. ii. 

21, 22; 

Phil. iv 18; 
Heb. xiii. 15 
Apoc. i. 6; 
v. 19, 


Rom. ix. 38 
b Peal. 
exviii. 22; 
Matt.xxi.42; 
Act. iv. 11. 
ὁ Esa.viii.14; 
Lu. ii. 34; 


ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδε- 
δοκιμασμένον, παρὰ δὲ Θεῷ ἐκλεκτὸν, ἔντιμον, "καὶ αὐτοὶ ὡς δ 
λίθοι ξῶντες οἰκοδομεῖσθε, οἶκος πνευματικὸς, ἱεράτευμα ἅγιον, 
ἀνενέγκαι πνευματικὰ; θυσίας εὐπροσδέκτους τῷ Θεῷ διὰ 
> “~ ΄“ Ἁ Α a 9 A ed 

Ἰησοῦ Χριστοῦ. "Διὸ καὶ περιέχει ἐν τῇ γραφῇ, “᾿Ιδοὺ, ri- ὁ 

9 A 
Ont ἐν Σιὼν λίθον axpoywviaiov, ἐκλεκτὸν, ἔντιμον: καὶ 6 
᾿ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ." 
τοῖς πιστεύουσιν ἀπειθοῦσι δὲ, “ λίθον ὃν ἀπεδοκίμασαν οἱ 
xxviii. 16; οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας, “Kal “ λίθος 8 
᾿ προσκόμματος καὶ πέτρα σκανδάλου, of προσκόπτουσι, τῷ 
λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν" ὑμεῖς δὲ γένος ἐκλεκτὸν, 9 
¢ + Ν Ψ \ ᾽ἅ ’ Ψ 

βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως 
τὰς ἀρετὰς ἐξωγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς 


Ὑμῖν οὖν ἡ τιμὴ 7 


Rom. ἰχ. 38; 74 θαυμαστὸν αὐτοῦ φῶς" “οἱ ποτὲ οὐ λαὸς, νῦν δὲ λαὸς Θεοῦ» 10 


1 Cor. i. 28, 
4 Exod. 
xix. 5, 6; 
Deut. vii. 6; 
xiv. 3; 
xxvi. 18; 


οἱ οὐκ ἠλεημένοι, viv δὲ ἐλεηθέντες. 
ΟΠἌΑΓΑΠΗΤΟΙ, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, 11 
ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ 


Eph; τῆς ψυχῆς 5 τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες 12 
Vv. oO a a σι σι 
Col. i183; καλὴν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν 


Apoc. i. 6; 
v. 10. 


e Ose. i. 10; ἐγγισ ne. . 
ei. 10; ἐπισκοπῆς 


καλῶν ἔργων ἐποπτεύσαντες δοξάσωσι τὸν Θεὸν ἐν ἡμέρᾳ 
h‘Troraynte οὖν πάσῃ ἀνθρωπίνῃ κτίσει διὰ 18 


ii. 2 : 
Rom. ἰχ.35. τὸν Κύριον' εἴτε βασιλεῖ, ὡς ὑπερέχοντι: ‘eite ἡγεμόσιν, ὡς 14 


f 1 Chron. 
xxix. 15; 


δ αὐτοῦ πεμπομένοις, εἰς ἐκδίκησιν μὲν κακοποιῶν, ἔπαινον 


Ps. χαχὶχ.18; δὲ ἀγαθοποιῶν ἔῦτι οὕτως ἐστὶ τὸ θέλημα τοῦ Θεοῦ, ἀγαθο- 15 


exix. 19; 


“A 


Rom.xili.14; ποιοῦντας φιμοῦν THY τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν: ‘ws 16 


Gal.v.16,24; 
Jac. iv. 1. 

g iii. 16; 
Matt. v. 16; 


ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευ- 
θερίαν, ἀλλ᾽ ὡς δοῦλοι Θεοῦ. πάντας τιμήσατε, τὴν ἀδελ- 17 


Rom. xii. 17; φότητα ἀγαπᾶτε, τὸν Θεὸν φοβεῖσθε, τὸν βασελέα τιμᾶτε. 


ἃ Cor. viii.21; 
Phil. ii. 15. h Rom. xiii. 1; Tit. iii. 1. 
Gal. τ. 1, 13; 2 Pet. ii. 19. 


2. λογικὸν γάλα is the milk of the gospel, in 
allusion to λόγου in i. 23. 

Ibid. ἄδολον. Unadulterated. See δολοῦντες, 
2 pte iv. 2. 

bid. αὐξηθῆτε. Ye may grow up to manhood, 
Most MSS. add εἰς satesiey. 

ὃ. εἴπερ for ἐπεὶ, as in 2 Thess. i. 6. 

4, Πρὸς ὄν. This requires us to refer ὁ Κύ- 
pros in ver, 3. to Christ, though in Psalm xxxiv. 
9. it refers to Jehovah. 

5. Most MSS. read eis ἱεράτευμα ἅγιον. 

6. In the LXX, ᾿Ιδοὺ, ἐγὼ ἐμβάλλω εἰς τὰ 
θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτὸν, ἀκρογω- 
maior, ἔντιμον, εἰς τὰ θεμέλια αὐτῆς" καὶ ὁ πισ- 
τεύων οὐ μὴ καταισχυνθῇ. Instead of οὐ μὴ 
καταισχυνθῇ it is in the Hebrew non festinabit. 

7. τιμή. In allusion to ἔντιμος in the words 
of Isaiah. 700 you he is λίθος ἔντιμος. 


ι Rom. xiii. 8, 4. 
m Matt. xxii. 21; Rom. xii. 10; Heb. xiii. 1; 2 Pet. i. 7. 


& Tit. ἢ, 8. 1 Joh. viii. 83 ; 


Ibid. λίθον--- γωνίας. A quotation from Psalm 
Cxvili. 22. 

8. λίθος---σκανδάλον. In allusion to Isaiah 
viii. 14, καὶ οὐχ ὡς λίθον προσκόμματι συνα»τή- 
σεσθε, οὐδὲ ὡς πέτρας πτώματι. 

Ibid. of προσκόπτουσι, sc. οἱ ἀπειθοῦντες in 


ver. 7. 

Ibid. els ὃ, sc. τὸ προσκόκτειν. They who 
disbelieve the gospel must stumb!e and fall 

9. All these were titles of the Jewish nation, 
which now are applied to Christians. Compare 
Is. xliii. 21, χων μου, ὃν περιεποιησάμην, τὰς 
dperds μου διηγεῖσθαι. For λαὸς els περιποίησιν 
see Tit. ii. 14, 


12. ἡμέρᾳ ἐπισκοπῆς is either the day when 
God visits with vengeance, (Is. x. 8; Jer. vi 


15,) or the day of inquiry being instituted by the 
heathen. See note at Luke xix. 44. 


Κεφ. 2, 3.] 


18 Οἱ οἰκέται, ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπύταις, 


ΠΕΤΡΟΥ͂ Α. 


501 


= Eph. vi. δ 
Col. iii. 48 ; 


οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς. 1 Tim. vi. 1; 


19 Τοῦτο γὰρ χάρις, εἰ διὰ συνείδησιν Θεοῦ ὑποφέρει τὶς λύπας, 


Tit. ii. 9. 
o Matt. v.10 


20 πάσχων ἀδίκως. Ῥποῖον yap κλέος, εἰ ἁμαρτάνοντες καὶ κολα- » iii. 14; 


iv. 14, 15. 


φιζόμενοι ὑπομενεῖτε ; GAN εἰ ἀγαθοποιοῦντες Kal TaoxoVTES gj; 17; 


21 ὑπομενεῖτε, τοῦτο χάρις παρὰ Θεῷ. 


«Εἰς τοῦτο γὰρ ἐκλήθητε, Matt τὶ 34} 


ὅτι καὶ Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπο- Phil. ii. 5. 


22 γραμμὸν, iva ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ" 


τ Esa. lili. 9; 
τ Og ἁμαρ- 2 Cor. v. 21; 


᾿ χίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ" | Ih. iii. 5. 


s Matt. 


28 "ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει παρ- xxvii. 39. 


24 εδίδου δὲ τῷ κρίνοντι δικαίως" "ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς 


¢ Esa. liii.4,5; 
Matt. viii. 17; ; 


ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρ- Be Romi. 4,11; 
τίαις ἀπογενόμενοι, τῇ δικαιοσύνῃ ἕήσωμεν: οὗ τῷ μώλωπι ἢ Ὡς lili. 6; 


bh. 


25 αὐτοῦ ἰάθητε. αἧτε γὰρ ὡς πρόβατα πλανώμενα: ἀλλ᾽ ἐπ- Esech 6,23; 
εστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον ᾿ τῶν ψυχῶν =x. 34; 


ὑμῶν. 


La. xv. 4; 
Joh. x. 11; 
Heb. xiii. 20. 


9 *‘OMOINS, ai γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδρά- . Gea, til, 16; 


σιν, ἵνα καὶ ef τινες ἀπειθοῦσι τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν 
2 ἀναστροφῆς ἄνεν λόγου κερδηθήσωνται, 


1 Cor. vii.16; 
xiv. 34; 


ἐποπτεύσαντε ν ἐν Eph. v. 32; 
ς τὴ Col. ili. 13; 


8 φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν' Υὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλο- Tit. ii. 5. 
κῆς τριχῶν, καὶ περιθέσεως χρυσίων, ἢ ἐνδύσεως | ἱματίων κόσ. Yee 51:18 


1 Tim. ii. 9; 


4 μος: GAN’ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, ἐν τῷ ἀφθάρτῳ Tit. ii. δ. 


τοῦ πραέος καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ Θεοῦ vii. 33; 
οὕτω γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες, 


ὅ πολυτελές. 


Rom. ii. 29; 


ai ἐλπί. pnd ie 


ζουσαι ἐπὶ τὸν Θεὸν, ἐκόσμουν ἑαυτὰς, ὑποτασσόμεναι τοῖς 13. 


6 ἰδίοις ἀνδράσιν (ὡς Σάρρα ὑπήκουσε τῷ ᾿Αβραὰμ, 


"»» 1 σον. wii. 8; 
κύριον Eph. v. 


αὐτὸν καλοῦσα, ἧς ἐγενήθητε τέκνα") ἀγαθοποιοῦσαι καὶ μὴ 35. ς.; 


7 φοβούμεναι μηδεμίαν πτόησιν. 


Col. iii. 19. 


υ Οἱ ἄνδρες ὁμοίως, συνοι-- © Rom.xii.16; 


ἢ Η xv. 5: 
KOUVTES κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ, 1 Gor. i, 10; 


ἀπονέμοντες τιμὴν, ὡς καὶ συγκληρονόμοι χάριτος ζωῆς, 
τὸ μὴ ἐκκόπτεσθαει τὰς προσευχὰς ὑμῶν. 


Phil. ii. 2; 
εἰς iii, 16. 


a stieahs xix.18; 


8 Τὸ δὲ τέλος, πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, a 
9 εὔσπλαγχνοι, φιλόφρονες" “un ἀποδιδόντες κακὸν ἀντὶ κακοῦ, καὶν. 29; 89; 


xxv. 34 


18, We may supply érordynre from ver. 13. 

19. χάρις. See ver. 20. It means, conduct 
which is pleasing and deserving of a reward. 

28. παρεδίδουν. Resigned himself and his cause. 
Pyle. Wolf also understands τὴν κρίσιν. 

24. ἀνήνεγκεν. Christ had no sins of his 
own, but died because the sins of man had 
brought death into the world. He therefore 
took the consequence of our sins upon himself, 
and atoned for it upon the cross. 

Ibid. ἵνα --ζήσωμεν. That, having been sub- 
sect to death in consequence of our own sins, we 


might be restored to life by the righteousness of 


Christ. See Rom. vi. 2. Αὐτοῦ after μώλωπι 
is perhaps an interpolation. 


: Rom. xii. 17; 1 Cor. vi. 7; 1 Thess. v. 15; 1 Tim. iv. 8. 


Chap. IIT. 1. Ὁμοίως, See note at ii. ni 

Ibid. ἄνευ λόγου. Even groswet 

2. ἐν φόβῳ. Eph. v. 88, Bt yuh, toa ¢ ἵνα φο- 
βῆται τὸν ἄνδρα. 

4. ἀφθάρτῳ. In opposition to gold and rai- 
ment, which are corruptible. 

6. μὴ φοβούμεναι. Not afraid of any thing, 
because they did well. 
7. κατὰ γνῶσιν. 
know to be your duty. 

Ibid. els τὸ ph. That the efficacy of your 
prayers may not be hindered, which they would 
be, if you disagree with each other. 

8. φιλόφρονες. Probably ταπεινόφρονες. 


According to what you 


502 


ΕΠΙΣΤΟΛΗ 


[Κεφ. 3. 


ἢ λοιδορίαν ἀντὶ λοιδορίας' τοὐναντίον δὲ εὐλογοῦντες, εἰδότες 


+ Peal.xxxiv. ὅτε εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίαν κληρονομήσητε. , 
γὰρ θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς, παυσάτω 


18, &c.; 
Jac. i. 26, 


(ει 


τὴν γλῶσσαν αὐτοῦ ἀπὸ κακοῦ, καὶ χείλη αὐτοῦ τοῦ μὴ λαλῆ- 


g 
¢ Peal. σαι δόλον. 
xxxvii. 37: 
δα. ἰ. 16; 
3 Joh. 11. 


ἐκκλινάτω ἀπὸ κακοῦ, Kal ποιησάτω ἀγαθόν" τ᾽ 
ξητησάτω εἰρήνην καὶ διωξάτω αὐτήν. ὅτι οἱ ὀφθαλμοὶ Kupiov 12 
ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν: πρόσωπον δὲ 


Κυρίου ἐπὶ ποιοῦντας κακά. Καὶ τίς ὁ κακώσων ὑμᾶς, ἐὰν 8 


δικαιοσύνην, μακάριοι. 
13, 18; 
Jer. i. 8; 


Matt. v. 10; Sia v DY. 
x. 28. ᾿ ὡ μω 


τοῦ ἀγαθοῦ μιμηταὶ γένησθε; ξἀλλ᾽ εἰ καὶ πάσχοιτε διὰ 14 
‘Tov δὲ φόβον αὐτῶν μὴ φοβηθῆτε, 
μηδὲ ταραχθῆτε' Κύριον δὲ τὸν Θεὸν ἁγιάσατε᾽ ἐν ταῖς καρ- 18 


“Ἕτοιμοι δὲ ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς 


λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος μετὰ πραὕὔτητος καὶ φόβον 
bi.12,15,19; συνείδησιν ἔχοντες ἀγαθὴν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν 16 


Tit. ii. 8. 


“ σ΄ e 9 , e A AY Φ 
ὡς κακοποιῶν, καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν THY arya- 


θὴν ἐν Χριστῷ ἀναστροφήν. Κρεῖττον γὰρ ἀγαθοποιοῦντας, 11 
tRom.i4; εἰ θέλει τὸ θέλημα τοῦ Θεοῦ, πάσχειν, ἢ κακοποιοῦντας" 'ὅτε 18 
S cer. κι; καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθε, δίκαιος ὑπὲρ ἀδίκων, 


48. 

& iv. 6. 
Eph. ii. 17. 
1 Gen. vi. 8, 
v. 14; 


Heb. ix.15, ἵνα ἡμᾶς προσαγάγῃ τῷ Θεῷ, θανατωθεὶς μὲν σαρκὲ, ζωοποι- 
ηθεὶς δὲ τῷ πνεύματι “ev ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασε 19 
πορευθεὶς ἐκήρυξεν, ἀπειθήσασι ποτὲ, ὅτι ἅπαξ ἐξεδέχετο ἡ τοῦ 20 
Θεοῦ μακροθυμία, ἐν ἡμέραις Νῶε, κατασκευαζομένης κεβωτοῦ, 


vii. 7; 
2 Pet. ii. δ. εἰς ἣν ὀλύγαι, τουτέστιν ὀκτὼ, ψυχαὶ διεσώθησαν δι’ ὕδατος" 


9. εἰδότες is perhaps an interpolation. 

Ibid. εἰς τοῦτο does not refer to what fol- 
lows, viz. ἵνα ebA. κληρον., but to what goes be- 
fore; ye were called to this state of suffering and 
persecution, that ye may inherit a blessing, ii. 21. 

10. In Psalm xxxiv. 13. the LXX read, τίς 
ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγαπῶν ἡμέρας 
ἰδεῖν ἀγαθά: ; 

18. μιμηταί. Probably ξηλωταί. 

14 In Isaiah viii. 12, 18. the LXX read τὸν 
δὲ φόβον αὑτοῦ οὗ μὴ φοβηθῆτε, οὐδὲ μὴ ταραχ- 
θῆτε᾽ Κύριον αὐτὸν ἁγιάσατε. It may mean, 
Do not have the fears which the wicked have ; or, 
do not be afraid of what they do to terrify you. 

15. ἁγιάσατς. To sanctify the Lord God, is 
to shew by our thoughts, words, and actions, 
that we are impressed with a sense of His holi- 
ness, See Matt. vi. 9. Most MSS. read Κύ- 
ριον δὲ τὸν Χριστόν. 

Ibid. φόβου. This perhaps is said with re- 
ference to a public examination made before a 
magistrate. Such a person was to be treated 
with respect. Many MSS. insert ἀλλὰ after 
ἐλπίδος. 

18. περὶ ἁμαρτιῶν. In consequence of the sins 
of others. 

Ibid. θανατωθείς. Having suffered death in 
consequence af his human nature, and being re- 
stored to life by his divine nature. For πνεύματι 
in this sense, see Rom. i. 4; 1 Tim. iii. 16; 


Heb. ix. 14. Most MSS. omit the article rg. 

19. ἐν ᾧ is taken to refer to πνεύματι, as 
meaning that Christ inspired Noah to be a 
preacher of righteousness. But if τῷ πνεύματι 
means Christ’s divine nature, this cannot be 
the interpretation of ἂν ¢ It may refer to the 
whole argument, which turns upon the good- 
ness of Christ in suffering for other persons; 
in which same character he aleo went and preached 
&c. See iv. 4. 

Ibid. τοῖς ἐν φυλακῇ wv. Nearly all the 
Fathers understood this of Christ descending 
into hell, and preaching to the departed spirits 
The other most probable interpretation is, that 
Christ preached by Noah (who is called « 
preacher of righteousness, 2 Pet. ii. 5.) to the 
persons who were destroyed by the flood, whe 
at the time of this Epistle being written were 
in the place of departed spirits. In which che 
racter he also went and preached to those 
who are now confined spirits, but who then wert 
gia ie &c. ; ae 

20. ἅπαξ ἐξεδέχετο. e true ing ὃ 
ἀπεξεδέχοτος God seems to have ee ε 
persons an hundred and twenty years to repest 
and profit by the preaching of Noah. Gen. vi 3% 

Ibid. els ἣν---δ᾽ ὕδατος. Into which a fee 
souls entered, and were carried safe through th 
water. 


Κεφ. 8, 4. 


ΠΕΤΡΟΥ͂ A. 


503 


21 Ὁ ᾧ καὶ ἡμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, (ob σαρκὸς ἀπό- " Eph. v.26. 
θεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεὸν,) 


22 δι ἀναστάσεως ᾿Ιησοῦ Χριστοῦ, "ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, 
πορευθεὶς εἰς οὐρανὸν, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξου- col 


σιῶν καὶ δυνάμεων. 


e Ps. cx. 1. 
aa 


4 οΧριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ, καὶ ὑμεῖς τὴν ° Bom νἱ. 8. 


αὐτὴν ἔννοιαν ὁπλίσασθε' ὅτι 


ὁ παθὼν ἐν σαρκὶ πέπανται 


3 ἁμαρτίας" Peis τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις, ἀλλὰ θελήματι » p Rom. xiv.7s 


Cor. v. 183 


8 Θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον. “ἀρκετὸς γὰρ Gal. ii 20; 


1 Thess. v.10. 


ἡμῖν ὁ παρεληλυθὼς χρόνος τοῦ βίου, τὸ θέλημα τῶν ἐθνῶν παν]. 


κατεργάσασθαι, πεπορευμένους ἐν ἀσελγείαυς, ἐπυθυμέαις, owo- 


ε Act. x. 48; 


4 φλυγίαις, κώμοις, πότοις, καὶ ἀθεμέτοις εἰδωλολατρείαις" ἐν ᾧ τοι. χσ.δ1, 


ξενίξζονται, μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν 


τῆς ἀσωτίας *- 


8 iti, 193 


δ ἀνάχυσιν, βλασφημοῦντες" τοὺ ἀποδώσουσι λόγον τῷ ἑτοίμως Joh. v. 25. 


“A ty. 8; 


6 ἔχοντι κρῖναι ζῶντας καὶ νεκρούς. " εἰς τοῦτο γὰρ καὶ νεκροῖς weet, 


εὐηγγελίσθη, ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ, ζῶσι 


Ἁ ἃ ’ 
κατὰ Θεὸν πνεύματι. 


δὲ xxvi. 41; 


Lu. xxi. 
34, &o.; 


7 ‘IIdvrev δὲ τὸ τέλος ἤγγικε. σωφρονήσατε οὖν καὶ γήψατε ἜΤ Ἢ 

8 εἰς τὰς προσευχάς. "πρὸ πάντων δὲ τὴν εἰς ἑαυτοὺς ἀγάπην " Bom. 

9 ἐκτενῆ ἔχοντες, ὅτε ἡ ἀγάπη καλύψει πλῆθος ἁμαρτιῶν" “ φιλό- Pal eu. 

10 ξενοι εἰς ἀλλήλους, ἄνευ γογγυσμῶν' Χ ἕκαστος καθὼς ἔλαβε ray. 14 παν, ταὶ 
χάρισ μα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες, ὡς καλοὶ οἰκονόμοι Le τὰ. 43: 


Rom. xii. δὲ 


11 ποικίλης χάριτος Θεοῦ" εἴ τις λαλεῖ, ὡς λόγια Θεοῦ" εἴ τις 1 Gor. W185 
διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ Beds’ ἵνα ἐν πᾶσι δοξάζη- Ἐπ πὰ iv. 1. 


21. ᾧ. To which thing, viz. the saving of 
these eight persons. He was led to this men- 
tion of the flood by speaking of the goodness of 
Christ, and his anxiety for sinners: this is ex- 
emplified by his having tried to work upon the 
antediluvians by the preac of Noah: and 
S. Peter, having said that only eight persons 
were saved, who listened to this preaching ef 
Christ, and committed themselves to the water, 
takes occasion to observe, that so baptism will 
save us, if we listen to the preaching of Christ, 
and keep our consciences clear, as Noah and 
his family. 

Ibid. ἐπερώτημα signifies either a question or 
an answer. Some think there is allusion to the 
answers given at baptism: but it may mean, 
that baptism saves a person, i.e. puts him in 
the way of salvation, if his conscience is clear 
before God. 

Cuap. IV. 1. σαρκί. In his human nature, 
or ἐπ consequence of the law passed upon human 
nature. 

Ibid. τὴν αὐτὴν ἔν. ὅπ. Arm selves with 
this consideration: i.e. let this idea of Christ 
having died for us eerve as your defence 
against the lusts of the flesh. 

Ibid. ὃ παθὼν ἐν σαρκί. He that suffers the 

annered te human nature, viz. death. 

3. τοῦ Blov i is perhaps δὼ interpolation. 

4. ἐν @ Wherefore, i.e. because you have 


left off such practices. See iii. 19. 

6. εἰς τοῦτο. With reference to this general . 
account, which all will have to give. 

Ibid. νεκροῖς. Some understand the descent 
of Christ into hell, as in iii. 19. Others refer it 
to those who were dead in trespasses and sins, 
But νεκροῖς is probably the same with vexpeds 
in ver. 5; and it may mean, It was on this 
principle of α general gudgment, that the Chris- 
tians who are already dead had the gospel 
preached to them, so that aepilr sta to the com- 
mon law of our nature they suffer the penalty of 
death, but by the mercy of God they will be re- 
stored to life again by the operation of the Spirit. 

7. This is considered to refer to the end of 
the Jewish polity. It may mean, that the 
Christian dispensation is the ἐν and this was 
not completely establiahed, till the Jews had 
ceased to be a iar people. 

8. ἡ ἀγάπη. This quotation agrees with the 
Hebrew, only for ali sins is here put the multi- 
tude of sins. The LXX read, πάντας δὲ rods 
μὴ φιλονεικοῦντας καλύπτει φιλία. It perhaps 
means, the exercise of charity will hinder man 
sins from being commilted. See James v. 
Most MSS, read xaAdrre. 

11. ef ris. Each person is to remember, 
that he is acting under the immediate influ- 
ence of the Holy Spirit. 


ὅ04 


ται ὁ Θεὸς διὰ ᾿Ιησοῦ Χριστοῦ, ᾧ 


ἘΠΙΣΤΟΛΗ 


(Keg. 4, 5. 


» ἐστιν ἡ δόξα Kai τὸ κράτος 


εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 


τὶ, 7; 
Exsa.xlviii.10; 


Υ Ayarnrtol, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασ- 12 


1 Cor. iii.13. μὸν ὑμῖν γινομένῃ, ws ξένου ὑμῖν συμβαίνοντος" " ἀλλὰ καθὸ 13 


« ἃ Cor.iv.10; 


ry ΠῚ κ᾿ ” ow fo 
Phil. di. το; κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασι, χαίρετε, ἵνα Kai ἐν τῇ 


3 Tim. il. 10. ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. 


® ΕΠ ὀνει- 14 


* ii. 20 ’ διὸ fo] 

“4; δίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι" ὅτι τὸ τῆς δόξης καὶ τὸ 
Matt. . 10 A. “ A ΦᾺ \ A) 

u. τοῦ Θεοῦ Πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται' κατὰ μὲν αὐτοὺς BrXac- 


» Esa. χ. 12; φημεῖται, κατὰ δὲ ὑμᾶς δοξάζεται. μὴ γάρ τις ὑμῶν πασχέτω 15 


Jor. xxv. 29; 


La. xxiii. 31. ὡς φονεὺς, ἢ κλέπτης, ἢ κακοποιὸς, ἢ WS ἀλλοτριοεπίσκοπος" 
© Prov. αἱ δὶ. εὐ δὲ ὡς Χριστιανὸς, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν Θεὸν ἐν 16 


ἀ Ps, χχχὶ. 6; 


Lu. xxiii. 46. τῷ μέρει τούτῳ. ὃ ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ 11 
8. οἴκου τοῦ Θεοῦ εἰ δὲ πρῶτον ἀφ᾽ ἡμῶν, τί τὸ τέλο» τῶν ἀπει- 


17,18, 
Αρος. i. 9. 
£ Act. xx. 28; 


θούντων τῷ τοῦ Θεοῦ εὐαγγελίῳ ; “ καὶ ‘ei ὁ δίκαιος μόλες σώ- 18 


A a ΝΜ 4 
1 Tim. iii. 8; ξεταί, 6 ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; “Dore καὶ οἱ 19 


Tit. i 7. 
ε 2 Cor.i.24; 


πάσχοντες κατὰ TO θέλημα τοῦ Θεοῦ, ws πιστῷ κτιστῇ Trapa- 


Phil. iii. 17; τρθέσθωσαν τὰς ψυχὰς ἑαυτῶν ἐν ἀγαθοποιΐᾳ. 


3 Thess.iii.9. 


Esa κὶ. 11; 


1 Cor. ix. 25 ; 


eIILPEZBTTEPOTS τοὺς ἐν ὑμῖν παρακαλῶ, 6 συμπρεσ- ὅ 
βύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, 6 καὶ τῆς 
μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνὸς, 'ποιμάνατε τὸ ἐν 2 


. ς ’ > A 2 ’ > 4 
ἃ Tim. iv.8, ἑκουσίως" μηδὲ αἰσχροκερδῶς, ἀλλὰ προθύμως" ἐμηδ᾽ ὡς κατα- 8 
Heb. xiii. 20; κυριεύοντες τῶν κλήρων, ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου" 


Jac. i. 12; 


i Prov. iii.84; "Kal φανερωθέντος τοῦ ἀρχιποίμενος, κομιεῖσθε τὸν ἀμαράν- 4 


10,16; τίνον τῆς δόξης στέφανον. 
eg.’ ᾿Ομοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις' πάντες δὲ 5 
Jac. iv.6. ἀλλήλοις ὑποτασσόμενοι, τὴν ταπεινοφροσύνην ἐγκομβώσασθε: 
k Job μ 
χαθ 9, ὅτι “ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι 

’ A “A fo) 
Prag. χάριν. "Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ, ς 
M . , 4 e a e , a. i “A A Ul e a ? 
ste ig. Ya ὑμᾶς ὑψωσῃ ἐν καίρῳ" “πᾶσαν τὴν μέριμναν UULWY ἐπιρ- 7 
Lu. i. 83; ρίψαντες ἐπ᾽ αὐτὸν, ὅτι αὐτῷ μέλει περὶ ὑμῶν. 
xviii. 14; 
Jac. iv. 10. l Psal. xxxvii. 5; lv. 22; Matt. vi. 25, 36; Phil. iv. 6; Heb. xiii. 5. 


14. There is perhaps allusion to Isaiah xi. 
2, καὶ ἀναπαύεται ἐπ᾽’ αὐτὸν πνεῦμα τοῦ Θεοῦ, 
πνεῦμα σοφίας, κι τ. Δ. 

Ibid. βλασφημεῖται, sc. τὸ ὄνομα Χριστοῦ. 

15. ἀλλοτριοεπίσκοπος. A person who med- 
dies in other persons’ affairs. The Jews were 
accused of doing this. 

16. μέρει. See 2 Cor. iii. 10. But the read- 
ing is perhaps ὀνόματι. 

17. οἴκου rot Θεοῦ. This title belonged for- 
merly to the Jews, but afterwards to all Chris- 
tians, whether Jews or Gentiles. S. Peter al- 
ludes to the approaching persecution of the 
Christians. 
el δὲ πρῶτον, ec. ἄρχετα. If God 
suffers Christians to be persecuted now, ees will 
he do to those who do not believe in Christ ? 


.19. ὡς is perhaps an interpolation. 

Cuap. V. 1. ὁ καὶ τῆς μελλούσης. This 
may allude to S. Peter having been present at 
the transfiguration. He then was admitted to 
see an earnest of the state of glory in which 
the righteous will be hereafter. Compare 
2 Pet. i. 16—18. 

3. τῶν κλήρων. The persons or offices com- 
milted to you. See Acts i. 25. 

δ. νεώτεροι. Mosheim understands this of 
persons who had a certain office in the church. 
See Acts v. 6. Ὑποτασσόμενοι is perhaps an 
interpolation. 

Ibid. ἐγκομβώσασθε. Κόμβος is a knot, and 
ἐγκόμβωμα a garment twisted in a knot, and 
worn over the others. 


Κεφ. 5. ] 


ITETPOT A. 


505 


8 "™Nipare, γρηγορήσατε, ὅτε ὁ ἀντίδικος ὑμῶν διάβολος, = 1, 13% 
9 ὡς λέων ὠρυόμενος, περιπατεῖ, ζητῶν τίνα καταπίῃ" "ᾧ ἀντί- soni. 7; 


a Lu. xxii. 31; 


στητε στερεοὶ τῇ πίστει, εἰδότες TA αὐτὰ τῶν παθημάτων TH stress. v.6 


ἐν κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. 


" Eph. iv.37; 
wi. 11, 18; 


10 °'O δὲ Beds πάσης χάριτος, ὁ καλέσας ἡμᾶς εἰς τὴν αἰώνιον Sac. iv. 1. 


© 3Cor. iv.17; 


αὐτοῦ δόξαν ἐν Χριστῷ ‘Inaod, ὀλύγον παθόντας, αὐτὸς καταρ- Perry 
11 τίσαι ὑμᾶς, στηρίξαι, σθενώσαι, θεμελιώσαι' αὐτῷ ἡ δόξα καὶ 

τὸ κράτος εἰς τοὺς αἰῶνα» τῶν αἰώνων. ἀμήν. 
1: Aid Σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαε, 


δι’ ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι 
18 ἀληθὴ χάριν τοῦ Θεοῦ, εἰς ἣν ἑστήκατε. 
147 ἐν Βαβυλῶνι συνεκλεκτὴ, καὶ Μάρκος 6 


> e « P Act. xii. 
Ῥ᾽Ασπάζεται ὑμᾶς is, 45. 


3 4 
υἱός μου. “ἀσπά- 4 Bom. 


σασθε ἀλλήλους ἐν φιλήματε ἀγάπης. εἰρήνη ὑμῖν πᾶσι τοῖς 1 Cor. xvi.20; 


ἐν Χριστῷ ᾿Ιησοῦ. ἀμήν. 


9. εἰδότες. Knowing that these sufferings are 
the lot of Christians while they are in this world. 

10. Most MSS, read καλέσας ὑμᾶς, and xar- 
aprice:, ornplie:, σθενώσει, θεμελιώσει. 

12. Σιλονανοῦ. Nothing is said of Silvanus 
since hia being with 8. Paul at Corinth in the 
year 47, but he had accompanied S. Paul 
through some of the countries mentioned at the 
ee of this Epistle. 

bid. ὡς λογίζομαι refers to πιστοῦ. 
clude that you have full confidence in him. 

13. ἡ ἐν B. συνεκλεκτή. We are probably 
to understand ἐκκλησία, ali the Christians in 
Babylon, whether Jews or Gentiles. By Baby- 


I con- 


Cor. xiii.13; 
1 Thess. v.26. 


lon, most of the ancients understood Rome, 
and so Valesius, Mill, &c.: it has this mean- 
ing in Rev. xvii. 5, xviii. 2. Lightfoot and 
Beausobre contended for Babylon in Assyria, 
though others say that it was deserted at this 
time. Pearson conjectured a city of that name 
in Egypt: so Wall, Vitringa, Wolf. 

Ibid. Mdpxos. If this was Mark the evan- 
gelist, he died A.D. 62, having been the first 
bishop of Alexandria. Euseb. H. E. ii. 24. He 
is said to have been the companion of S. Peter, 
perneee converted by him (ὁ νἱός μου), and to 

ave written his Gospel in Rome, whither he 
had accompanied S. Peter. 


SECOND EPISTLE OF 5. PETER. 


Eusebius informs us, that the genuineness of this Epistle had been 
controverted ; but it was quoted by some early writers, and in the fourth 
century was universally received. Nothing is known as to the persons to 
whom it is addressed, or the place from whence it was written; but it 
was composed not long before the writer’s death, i.14. Some parts of 
it closely resemble the Epistle of 8. Jude. 


NETPOY 


TOY ANTOZTOAOY 


EIMSTOAH KA@OAIKH ΔΕΎΤΕΡΑ. 


1 ΣΎΜΕΩΝ Πέτρος δοῦλος καὶ ἀπόστολος ᾿Ιησοῦ Χριστοῦ, 
τοῖς ἰσότιμον ἡμῖν λαχοῦσι πίστιν ἐν δικαἑοσύνῃ τοῦ Θεοῦ 
4 ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ' 5 χάρις ὑμῖν καὶ εἰρηνὴ + Ζοὺ γῇ. , 
πληθυνθείη ἐν ἐπυγνώσει τοῦ Θεοῦ, καὶ ᾿Ιησοῦ τοῦ Kupiov soa. 3. ᾿ 
8 ἡμῶν: ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν 
καὶ εὐσέβειαν δεδωρημένης, διὰ τῆς ἐπυγνώσεως τοῦ καλέσαντος 
4 ἡμᾶς διὰ δόξης καὶ ἀρετῆς, ἢ δι ὧν τὰ μέγιστα ἡμῖν καὶ τίμια ν Heb-xii.10; 


ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ 


1 Joh. fii. 3. 


δ φύσεως, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. καὶ 
αὐτὸ τοῦτο δὲ, σπουδὴν πᾶσαν παρεισενέγκαντες, ἐπιχορηγή- 
σατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετὴν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, 
8 ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὕὑπομο- 
γνὴν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, ἐν δὲ τῇ εὐσεβείᾳ τὴν 
8 φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην. “ ταῦτα ydp «Tit. iti. 14. 


ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρπους 


4 Esa. liz. 103 


καθίστησιν εἰς τὴν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐπύγνω- soph. i. 17; 


ὃ ow ἃ ᾧ γὰρ μὴ πάρεστε ταῦτα, τυφλός ἐστι, μνυωπάζων, λήθην 11. 


Cuap. I. 1. ἰσότιμον ἡμῖν. If ἡμῖν means 
with us Jews, it would rather shew that this 
Epistle was addressed to Gentiles; but if it 
means with us apostles, this inference could not 
be drawn. 

Ibid. τοῦ Θεοῦ.---Χριστοῦ. These words might 
be translated, Of our God and Saviour Jesus 
Christ, as in ver. 11, and iii. 18, we should 
translate, Of cur Lord and Saviour Jesus Christ : 
and in ii. 20, Of the Lord and Saviour Jesus 
Christ. See Titus ii 13. 

ὃ. ἀρετῆς is said to signify power by Bos, 
Alberti. Some render δόξης καὶ ἀρετῆς, glorious 
power, and Krebsius per gloriosam benignitatem. 
Plutarch writes, πῶς οὐ παρίσταται δεινὸν εἶναι 
τὸ τῆς ἰδίας δόξης καὶ ἀρετῆς ἀφειδεῖν κι τ. A. De 
Vit, Pudor. p. 535. 

4. &' Sy, so. δόξης καὶ ἀρετῆς : it means, by 
which goodness in calling us. 

Ibid. θείας κοινωνοὶ φύσεως. This alludes to 
the converts receiving the Holy Ghost, and 
proves the divine nature of the Holy Ghost. 


1 Joh. ti. 9, 


Ibid. dwopvydvres. This probably alludes 
to baptism, when the converts were freed from 
the corruption of sin: it was then that they be- 
came partakers of the Holy Ghost. See ver. 9; 
ii. 18, 20. 

5. καὶ αὑτὸ τοῦτο. And for this very reason, 
i. 6. in consequence of the high privileges which 
you obtained at your conversion. 

7. It will be observed, that there is a differ- 
ence between φιλαδελφία and ἀγάπη. By the 
former, Christians loved one another; by the 
latter, they loved all mankind. 

8. ἐπίγνωσις is the knowledge of Christ 
which a Christian had at his conversion. He 
said in ver. 8. that this knowledge confers 
many privileges; he now shews how a Chris- 
tian may make this knowledge bring forth 
fruit. ‘Axdpwous els τὴν ἐπίγνωσιν is, unfruitful 
under the knowledge. 

9. ταῦτα. The things mentioned in ver. 6,6, 7. 

Ibid. τυφλὸς is a person who cannot see, pvO- 
πάζων is a person who closes his eyes. 


508 


ἘΠΙΣΤΟΛΗ 


[Κεφ. 1, 2. 


ὁ 1 208. iii, λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν. * Διὸ μᾶλ- 10 
10. ’ ΄- A x 
λον, ἀδελφοὶ, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλο- 
γὴν ποιεῖσθαι: ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε. 
Ψ A 3 ’ ig “A e Ν > a 
οὕτω yap πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς THY 11 
αἰώνιον βασιλείαν τοῦ Κυρίου ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ 


Χριστοῦ. 


Διὸ οὐκ ἀμελήσω ὑμᾶς ἀεὶ ὑπομιμνήσκειν περὶ τούτων, καί- 12 


f iii. 1. 


περ εἰδότας, καὶ ἐστηρυγμένους ἐν TH παρούσῃ ἀληθείᾳ. ἴ di- 13 


καιον δὲ ἡγοῦμαι, ἐφ᾽ ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι, δι- 
e A ig [4 IBN C4 , e 3? 4 
Joh. xxi. evyelpew ὑμᾶς ἐν ὑπομνήσει" Seidas ὅτι ταχινή ἐστιν ἡ ἀπόθεσις 14 


18, 19; 


4 Tim iv. 6, TOU σκηνώματός μου, καθὼς καὶ ὁ Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς 
ἐδήλωσέ μοι. σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν 15 
ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι. 


i Matt.iii.17; 
svii. 5. 


bOv yap σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσα- 16 
μεν ὑμῖν τὴν τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ δύναμιν καὶ 
παρουσίαν, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος. 
δῖ, ἰλαβὼν γὰρ παρὰ Θεοῦ πατρὸς τιμὴν καὶ δόξαν, φωνῆς ἐνεχ- 17 

. θείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, “Οὗτός 
ἐστιν ὁ υἱός μον ὁ ἀγαπητὸς, εἰς ὃν ἐγὼ εὐδόκησα. 


Καὶ ταύ- 18 


τὴν τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν, σὺν 


κ Pyal. 
exix. 105; 
8 Cor. iv. 6. 


12 Tim. 
iti. 16; 
1 Pet. i. 11. 


m Deut. 


9. καθαρισμοῦ. This alludes to baptism. 
Such a person forgets that at baptism he was 
cleansed from the guilt of all his past sins. See 
ver. 4. ; 

10. This shews, that κλῆσις and ἐκλογὴ 
meant the same thing, viz. admission into the 
Christian covenant: but whether this election 
is βεβαία, depends upon our own conduct. 

11. Since the kingdom of God means the state 
of the gospel here on earth, 4 εἴσοδος els τὴν B. 
τοῦ Κυρίου does not mean the entrance into hea- 
ven, but the admission of Christians into the gos- 
pel covenant: and S. Peter says, for thus your 
admission into the gospel will be followed by abun- 
dant supplies of gifts and graces. 

12. Many MSS. read Διὸ μελλήσω ἀεὶ ὑμᾶς. 

Ibid. τῇ παρούσῃ ἀληθείᾳ. The true doctrine, 
which is now preached, in opposition to the false 
ne which were shortly to appear. See 


16. wapovolay might mean the presence of 
Christ on earth at his first coming, of which 


αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ. 
προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες, ὡς λύχνω 
φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ φωσ- 
φόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν: τοῦτο πρῶτον γινώ- 20 
σκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γί- 
νεται. ἰοὺ γὰρ θελήματι ἀνθρώπου ἠνέχθη ποτὲ προφητεία, 21 
_ ἀλλ᾽ ὑπὸ Πνεύματος ἁγίου φερόμενοι ἐλάλησαν οἱ ἅγιοι Θεοῦ 


κ Καὶ ἔχομεν βεβαιότερον τὸν 19 


S. Peter was a witness: but it is more proba- 
ble, that he is here urging the certainty of 
Christ’s second coming: and he appeals to the 
transfiguration, as an earnest of Christ's future 
lory. 

: 19. He is still urging the certainty of Christ’s 
second coming. We have also the declaration of 
prophecy upon this point, which is more certain 
than any thing else. 

Ibid. ἕως οὗ ἡμέρα. Until the day itself, which 
is the subject of prophecy, appear. 

20. ἰδίας ἐπιλύσεως. Some explain this to 
mean, no prophecy is its own interpreter, others, 
no prophecy is to be interpreted by itself, but to 
be taken in connexion with others. But what 
follows in ver. 21. seems to shew it to mean, 
No prophecy proceeds from the t’s own 
fancy: and this is confirmed by Philo Judezus, 
προφήτης γὰρ ἴδιον μὲν οὐδὲν ἀποφθέγγεται, 
ἀλλότρια δὲ πάντα ὑπηχοῦντος ὁτέρου. vol. i. 
p. 510. 

21. of ἅγιοι. Some MSS. substitute ἀπό. 


Κεφ. 2.} 


ITETPOT B. 


509 


ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν ai- 
’ 2 a 3 4 3 A) ’ 3 ᾿ 
ρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνού- 
> 7 e a A 3 ’ N 
2 μενοι, ἐπάγοντες ἑαντοῖς ταχινὴν ἀπώλειαν: καὶ πολλοὶ ἐξ- 
ακολουθήσουσιν αὐτῶν ταῖς ἀπωλείαις, & ods ἡ ὁδὸς τῆς 
8 ἀληθείας βλασφημηθήσεται' "καὶ ἐν πλεονεξίᾳ πλαστοῖς λό- " Deut. 


xxxii. 35; 


yous ὑμᾶς ἐμπορεύσονται' ols τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ 1 Tim. vi. 5; 
4 ἡ ἀπώλεια αὐτῶν οὐ νυστάζει. ο Εἰ γὰρ ὁ Θεὸς ἀγγέλων ἁμαρ- ey aha 


Jud. 4. 


τησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας Trap- ° Job iv. 183 


Joh. vill 44; 


δ ἔδωκεν εἰς κρίσιν τετηρημένους" Ῥκαὶ ἀρχαίου κόσμου οὐκ ἐφεί- 1 Soh. iil. 8; 


σατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξε, 


Jud. 6; 
ΚαΤα- anoc. ax. 2. 


6 κλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας: “καὶ πόλεις Σοδόμων καὶ » Gen.vii.21; 


Γομόρρας τεφρώσας καταστροφῇ κατέκρινεν, ὑπόδευγμα ped- 20. 


1 Pet. iii. 19, 


 λόντων ἀσεβεῖν τεθεωοώς" καὶ δίκαιον Δὼτ καταπονούμενον 1 39. κἰα 34; 


ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο 2x. 38: 
, > δ εκ,Ἤ f 5 ae Eea. xiii. 
8 βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος, ἐγκατοικῶν ἐν αὐτοῖς, ἡμέ- Jer. 1. 40; 


Deut. 
19; 


9 ραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν' ‘olde pana 
Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ eis ἡμέραν Amt 11; 


Jad. 7. 


10 κρίσεως κολαζομένους τηρεῖν" "μάλιστα δὲ τοὺς ὀπίσω σαρκὸς - 1 σοι. x.18. 
ἐν ἐπιθυμίᾳ μιασμοῦ πορενομένους, καὶ κυριότητος καταφρο- 4°19, aie 


νοῦντας. 


Τολμηταὶ αὐθάδεις, δόξας οὐ τρέμουσι βλασφη- 


11 μοῦντες' 'ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ t Jad. 9. 
12 φέρουσι κατ᾽ αὐτῶν παρὰ Κυρίῳ βλάσφημον κρίσιν. " οὗτοι « sud. 10. 


Cuap. II. 1. ψευδοδιδάσκαλοι. These were 
most probably the Gnostics, who began to draw 
away Christians from the church at the end of 
the first century. 

Ibid. τὸν &yopdoayra. The doctrine of the 
atonement was denied by the Gnostics, who 
held that Christ did not suffer upon the cross. 

2. &wwAelais, The true reading is ἀσελ- 
yelas. 

Ibid. βλασφημηθήσεται. It is known that 
many calumnies were spread against the Chris- 
tians from their being confounded with the 
Gnostics. 

3. duwopedcovra. Fraudulentam inter vos 
exercebunt mercaturam. WValcken. ad 1 Cor. v. 
6. The Gnostics are elsewhere accused of 
making gain by spreading their opinions. 
Rom. xvi. 17. 

Ibid. ἔκπαλαι. Ae denounced long ago. See 
Jude 4. He means, that there are many in- 
stances in old times, which shew that such 
persons are sure to be punished. 

4. Ei γάρ. This sentence is concluded in 
ver. 9. All these are instances, that κρίμα ἔκ- 
waka οὐκ ἀργεῖ. 

Ibid. ἁμαρτησάντων. The sin and fall of the 
angela is alluded to in Jude 6; John viii. 44; 
1 John iii. 8; and perhaps in 1 Tim. iii. 6. 

Ibid. σειραῖς. This seems to have been a 
Jewish notion. "" Postquam (filii Dei) filios 
geruerunt, sumsit eos Deus, et ad montem te- 
nebrarum perduzit, ligavitque eos catenis fer- 


reis, quee usque ad medium abyssi magne per- 
tingunt.”” Sohar Genes. fol. 45. col. 178. 

Ibid. ταρταρώσας seems to be a term bor- 
rowed from heathen writers. 

5. ὄγδοον is a classical expression for one of 
eight, and means that seven other persons were 
preserved. Some have coupled it with κήρυκα, 
as if Noah had been an eighth preacher in suc- 
cession from Enos: but the former is prefer- 
able. 

6. καταστροφῇ κατέκρινεν. Executed sentence 

them by destroying them. 

9. If God in these instances punished the 
guilty and preserved the innocent, we may be 
sure that He knows how always to save &c. 

10. These impurities were practised by some 
of the Gnostics. 

Ibid. κυριότητος καταφρονοῦντα. This is 
perhaps an allusion to the instance last quoted, 
of the men of Sodom disregarding the angela 
who came to Lot. With similar impiety the 
Gnostics held many absurd and blasphemous 
notions concerning spiritual beings. 

Ibid. δόξας may mean beings who are in a 
state of glory. 

11. The impiety of the Gnostics in speaking 
blasphemously of spiritual beings is shewn by 
the fact, that even the good angela do not 
speak abusively of bad spirits. It appears 
from Jude 9, that S. Peter alludes to some 
Jewish tradition. 


512 EMISTOAH IIETPOT B. [Κεφ. 8. 


4 1 σον... 8; αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ. 4 διὸ, ἀγαπη- 14 


«'. 10; a = ὶ 
Po 19% ol, ταῦτα προσδοκῶντες, σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι 


δ). αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ, " καὶ τὴν τοῦ Κυρίου ἡμῶν paxpobv- 13 

τ Rom. ἢ. 4. μίαν, σωτηρίαν ἡγεῖσθε: καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς 

+ Bom. Παῦλος κατὰ τὴν αὐτῷ δοθεῖσαν σοφίαν ἔγραψεν ὑμῖν, " ὡς 16 

10οτ.κν.34; Καὶ ἐν πάσαις ταῖς ἐπιστολαῖς, λαλῶν ἐν αὐταῖς περὶ τούτων" 

1 θεν. iv. ἐν οἷς ἐστι δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρε- 
βλοῦσιν, ὡς καὶ τὰς λοιπὰς γραφὰς, πρὸ τὴν ἰδίαν αὐτῶν 

t Mar. nil ἀπώλειαν. ᾿ Ὑμεῖς οὖν, ἀγαπητοὶ, προγινώσκοντες φυλάσ- 17 
σεσθε, ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέ- 
σητε τοῦ ἰδίου στηρυγμοῦ' αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει 18 
τοῦ Κυρίον ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ. αὐτῷ ἡ δόξα 
καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. ἀμήν. 


there will be another heaven and earth, similar Ibid. ἐν ols. In which subject. There is 
to the present, but a different state of things. perhaps better authority for reading ἐν als. 
15. μακροθυμίαν. This delay in Christ’s Ibid. ἀπώλειαν. They supposed 8. Paul to 
coming. say, that the world was coming shortly to an 
16. ὡς καί. This seems to shew, that by end: and because it did not do so, they pre- 
καθὼ----ἔγραψεν 8. Peter alluded to some par- tended that his preaching was false, and they 
ticular Epistle of S. Paul. continued in those sins which lead to destruc- 
Ibid. wep) τούτων. Concerning Christ's second tion. 


coming. 


FIRST EPISTLE OF 5. JOHN. 


The genuineness of this Epistle has never been disputed. It is said by 
Irenseus and other ancient authors to have been written from Ephesus: 
but its date is uncertain. Some have supposed it to have been written 
before the destruction of Jerusalem : but it is much more probable that it 
was written at the end of the first century. We know nothing of 8. John’s 
history from the New Testament, between his attending the council at 
Jerusalem in 46, (Gal. ii. 9,) and his being banished to the island of 
Patmos, (Rev. i. 9.) The latter event happened in the persecution, which 
Domitian raised against the Christians toward the close of his reign. 
8. John is said by Tertullian and Jerom to have been put into a vessel of 
boiling oil at Rome, and to have come out unhurt. He probably returned 
from his banishment at Patmos in the year 96, when Domitian was suc- 
ceeded by Nerva ; and after that he may have written this Epistle from 
Ephesus. Augustin and others speak of it as addressed to the Parthians : 
but this is uncertain. Irenzeus states that he wrote his Gospel against 
the heresy of the Cerinthians and Nicolaitans: and these persons, who 
were Gnostics, seem to be alluded to in this Epistle. Some Gnostics be- 
lieved the body of Christ to be a phantom ; i. e. they dented that Jesus 
Christ had come in the flesh. See iv. 2,3. The Cerinthians did not be- 
lieve this: but they held that Jesus and Christ were two different persons; 
that Jesus was born of human parents, and that Christ descended upon 
him at his baptism ; i.e. they did not believe that Jesus was Christ, (v. 1,) 
or the Son of God, (v. 5.) 


ΙΪΏΑΝΝΟΥ TOY ΑΠΟΣΤΟΛΟΥ͂ 


ἘΠΙΣΤΟΛῊ ΚΑΘΟΛΙΚΗ ΠΡΩΤΗ. 


a La.xxiv.S9; 
Joh. i. 1, 14; 
ux. 27; 

4 Pet. i. 16. 


» Job. i.1,2; 


.Ὃ ἮΝ ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλ. | 
μοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, 
περὶ τοῦ λόγου τῆς ζωῆς" (καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωρά- 3 


Rom. xvi.26; καμεν, καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν 


Οοἱ. i. 96: κι 


4 τι. 10; τὴν αἰώνιον, ἥτις ἣν πρὸς τὸν πατέρα, καὶ ἐφανερώθη ἡμῖν") 


Tit. i. 2. 
e Joh. xvii.21; 


εὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπωγγέλλομεν ὑμῖν, iva καὶ 8 


1Cor.4.9. ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν" καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα 
μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ 

4 3 10}. 132, 9xal ταῦτα γράφομεν ὑμῖν, ἵνα ἡ χαρὰ ὑμῶν ἦ πεπληρωμένη; 4 

eJoh.i.9; *xal αὕτη ἐστὶν ἡ ἐπαγγελία, ἣν ἀκηκόαμεν ἀπ᾽ αὐτοῦ, καὶ ἀν- 5 


viii. 12; 

ix. 5; 

xii. 35, 36. 
f Heb. ix.14; 
1 Pet. i. 19; 
Apoc. i. 5. 
1 Reg. 
viii. 46; 

Job ix. 2; : 
Prov. xx. 9; ἃ 
Ecel. vil. 20; aed 
Jac. iii, 2. 


τὴν ἀλήθειαν" 


Cnap. I. 1. ἀπ’ ἀρχῆς. The Gnostics be- 
lieved Christ to have been an emanation from 
God, and therefore to have had a beginning. 
S. John may have intended to refute this no- 
tion, as in his Gospel, (ἐν ἀρχῇ,) by saying 
that Christ was from the beginning, i. 6. from 
all eternity. Or it may mean, that Jesus and 
Christ had been united from the beginning, i.e. 
from the birth of Jesus; and Christ did not 
descend upon Jesus at his baptism. 

Ibid. ἀκηκόαμεν. S. John means to state, 
that he had been a personal hearer of Christ, 
and therefore must have known the true doc- 
trine concerning him. 

Ibid, ἐθεασάμεθα is a stronger word than éw- 
ράκαμεν, and denotes fired and constant attention. 

Ibid. ἐψηλάφησαν. This is perhaps used to 
refute the notion of Jesus not having a sub- 
stantial body. 

Ibid. λόγον τῆς ζωῆς. Logos is perhaps 
used here as in John i. 1. for the Son of God; 
and λόγος τῆς ζωῆς may mean, the living Word ; 


ὠὡγγέλλομεν tiv ὅτι ὁ Θεὸς φῶς ἐστι, καὶ σκοτία ἐν αὐτῷ οὐκ 
ὄστιν οὐδεμία. ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ, 6 
ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα, καὶ οὐ ποιοῦμεν 
ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν, ὡς αὐτός 7 
ἐστιν ἐν τῷ φωτὶ, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων, καὶ τὸ 
ἸΙΙησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζεε ἡμᾶς ἀπὸ 
πάσης ἁμαρτίας. Ε᾽ Εὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, 8 


or the Word, which having life in itself is the 
cause of life to others. 

2. Seah ἐφανερώθη. The fact of Christ 
being the author of life was proved by his 
resurrection. 

3. μεθ' ἡμῶν. Either with us Jews, or with 
us apostles. See ii. 2. 

4. He had told them in ver. 3. that they and 
all Christians might have communion with the 
Father and the Son: and he says, J am now 
writing to you, that the yoy attending this com- 
munion may be fully possessed by you; viz. by 
your living in obedience to the gospel. See 
ii. 1. 
5. éwayyeAla. And this communion with God 
is what we have heard promised by Christ, and 
we announce to you how you may obtain it, for 
God is Light &c. See the next verse. 

8. "Edy εἴπωμεν. The Gnostics said this. 
They boasted of being made perfect by know- 
ledge, and denied that Christ had died at all. 


Keg. 1, 2.] 


ἘΠΙΣΤΟΛΗ͂ INANNOT A. 


515 


9 ἑαυτοὺς πλανῶμεν, Kal ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. ὃ ἐὰν Ps. xxii. 5; 


ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστι καὶ δίκαιος, ἵνα 13. 


Prov. xxviii. 


ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδι- 

10 κίας. ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν 
αὐτὸν, καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν. 

2 'TEKNIA μου, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε, καὶ " Bom. 
ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, ᾿Ιησοῦν ie oe 


Heb. vii. 


2 Χριστὸν δίκαιον" *xai αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν 9, 45, 
ἡμῶν οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου i: 2 


8 TOU κόσμου. 


k iv. 10, 14; 


\ 3 Uf ’ @ ’ 
Καὶ ἐν τούτῳ γινώσκομεν, ὅτε ἐγνώκαμεν αὐτὸν, Job iv. 42; 


Roin. iii. 23; 


4 ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν. ' ὁ λέγων, "Eyvwxa αὐτὰν, καὶ sco;. v.18, 
τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστὶ, καὶ ἐν τούτῳ ἡ ©: 30. 


1; 6; 


δ ἀλήθεια οὐκ ἔστιν: τὸς δ᾽ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς iv. 20. 


m iv. 18,18: 


ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται. ἐν τούτῳ γινώσκυμεν, 5 i 38 δε 
6 ὅτε ἐν αὐτῷ ἐσμέν. "ὁ λέγων ἐν αὐτῷ μένειν, ὀφείλει, καθὼς xiv. 21, 38. 


ο Joh.xv.4,53 


? A 4 \ 2 AN @ “A ο, 
7 ἐκεῖνος περιεπάτησε, καὶ αὐτὸς οὕτως περιπατεῖν. “ἀδελφοὶ, "10 νος δὶ 


οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν, 
εἴχετε ἀπ᾿ ἀρχῆς" ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκού- 
᾽ 3 3 A p , 3 ‘ AY 4 e a a 4 Ρ Joh. i. 93 

8 care an ἀρχῆς. παλιν. ἐντολὴν may γράφω ὑμῖν, O piled τὰ οι 
ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν: ὅτι ἡ σκοτία παράγεται, καὶ τὸ xiii. 34; 


ἣν o iti. 11; 
, 2 Job. 5. 


xv. 12; 


9 φῶς τὸ ἀληθινὸν ἤδη φαίνει. 16 λέγων ἐν τῷ φωτὶ εἶναι, καὶ Rom. xiii.12; 


10 τὸν ἀδελφὸν αὐτοῦ μισῶν, ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι. 
ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ φωτὶ μένει, 


r 1 Thess. v. 
Ο 5,8. 


καὶ σκάνδαλον 4 iii. 14; 
,. 1Cor. xiii. 2. 


11 ἐν αὐτῷ οὐκ ἔστιν. "ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἐν TH. son. xii85; 


> lol a \ 3 
σκοτίᾳ ἐστὶ, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἷδε ποῦ 3 
ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσε τοὺς ὀφθαλμοὺς αὐτοῦ. 


~ 23 Pet. i. 10. 
4 iii. 14; 


12 ἱΓράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ "τα χκὶν.47; 


18 τὸ ὄνομα αὐτοῦ. 


Γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ 


» Act. iv. 18; 
xiii. 38. 


3 A ’ἤ | Sa) [4 ’ ἃ 4 
ἀρχῆς. γράφω ὑμῖν, νεανίσκοι, ὅτε νενικήκατε τὸν “πονηρόν. 


9. δίκαιος. God is himeelf righteous; and it 
is God's righteousness by which we are justi- 
fied. See Rom. iii. 21. 

10. ψεύστην. Because God has declared the 
sinfulness of man, and the necessity of his sins 
being forgiven. 

Cuap. II. 3. γινώσκομεν. The Gnostics 
had their name from professing to know God; 
and some of them held an indifference of ac- 
tions. S. John makes obedience to be the test 
of knowledge. 

δ. ἡ ἀγάπη τοῦ Θεοῦ. 
has for God. 

7. ἐντολήν. He means the command to love 
one another. This was not given now for the 
first time, but the Christians had heard it from 
the beginning of their conversion. ‘Aw ἀρχῆς 
at the end of the verse is perhaps an interpola- 
tion. 

8. πάλιν. In another point of view this 
commandment may be called new: Christ has 
enforced it by precept and example in a mapn- 


The love which man 


ner which was never seen before. 

Ibid. 8 ἐστιν. J am writing to you about ὦ 
thing which really and truly exists in him and in 
you, but not in other persons: for heathen dark- 
ness is now dispelled, and the gospel has put this 
duty in its proper light. 

9. φωτί. The Gnostics talked of being in 


. There is nothing which makes 
him stumble. See Jolin xi. 9. 

12. rexvla. This means literally young chil- 
dren. He exhorts them to love one another, 
merely on the principle that God had so loved 
them as to take them into covenant, and re- 
lease them from the penalty of sin for the sake 
of Christ. 

18. πατέρες. He exhorts the older persons 
to love one another, and appeals to them as 
having felt and known the effect of the gospel 
upon the heart and life. 

Ibid. νεανίσκοι. He appeals to persons who 
had arrived at maturity, as having felt tempts- 


12 


516 


ἘΠΙΣΤΟΛΗ 


[Kep. 2 


γράφω ὑμῖν, παιδία, ὅτι ἐγνώκατε Tov πατέρα. “Eypavra ὑμῖν, 14 

πατέρες, ὅτι ἐγνώκατε τον am ἀρχῆς. "Ἔγραψα ὑμῖν, vea- 
wEph.vi.l0. νίσκοι, ὅτε "ἰσχυροι ἐστε, καὶ ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει, 
sMattvi24; καὶ νενικήκατε τὸν πονηρόν. “μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ 15 


Rom. xii. 2; 
Jac. iv. 4. 


ὧν a A ’ 3 e 
‘Ta ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ 


“ a n Ν > on , e 
ἀγάπη τοῦ πατρὸς ἐν αὐτῷ OTL πᾶν TO ἐν τῷ κόσμῳ, ἢ 16 
A 3 4 A 4 A 
ἐπιθυμία τῆς σαρκὸς, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, Kal ἡ 
A a“ Ἁ 3 > 9 lo) 
ἀλαζονεία τοῦ βίον, οὐκ ἔστιν ἐκ τοῦ πατρὸς, ἀλλ, ἐκ τοῦ 


y Psal.xc.10; κόσμου ἐστί. 
Esa. xl. 6 


γκαὶ ὁ κόσμος παράγεται, καὶ ἡ ἐπιθυμία av- 11 


xi. Η ry A “ fo) 3 \ 3" 
1Cor. v.81; TOU” ὁ δὲ ποιῶν τὸ θέλημα τοῦ Θεοῦ μένει εἰς τὸν αἰῶνα. 


Jac. i. 
iv. 14; 
1 Pet. i. 84. 
s Matt. xxiv. 
5, 24; 

Act. xx. 29; 


105 s Wadia, ἐσχάτη ὥρα ἐστί: καὶ καθὼς ἠκούσατε ὅτι ὁ ἀντί- 18 
χρίστος ἔρχεται, καὶ νῦν ἀντίχριστοι. πολλοὶ γεγόνασιν" ὅθεν 

’ ν > 4 Lf 4 U ie Ἢ' e A 4 ηᾺλθ 7 AX 
γινώσκομεν ὅτι ἐσχάτη ὡρα ἐστιν. E ἡμῶν ἐξῆλθον, ἀλλ᾽ 19 


Τρ iis, οὐκ ἦσαν ἐξ ἡμῶν: εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν 


4 Joh. 7. 
® Act. xx. 80. 


b Joh.xiv.26; 
xvi. 13, 


e iv. 3; 
2 Joh. 7. 


μεθ᾽ ἡμῶν' ἀλλ᾽ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶ πάντες ἐξ nuov 
“cal ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίον, καὶ οἴδατε “πάντα. 30 
Οὐκ ἔγραψα ὑμῖν, ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε 21 
αὐτὴν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστι. “Τίς 22 
ἐστιν ὁ ψεύστης, εἰ μὴ 6 ἀρνούμενος ὅτι ᾿Ϊησοῦς οὐκ ἔστιν 6 


Χριστός ; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα 


4 iv. 15; 
Lu. xii. 9; 
Joh. xv. 23. 


καὶ τὸν υἱόν. ‘ras ὁ ἀρνούμενος τὸν viov, οὐδὲ τὸν πατέρα 28 
ἔχει. Ὑμεῖς οὖν ὃ ἠκούσατε ἀπ᾽ ἀρχῆς, ἐν ὑμῖν μενέτω. ἐὰν % 


ἐν ὑμῖν μείνῃ ὃ ἀπ᾽ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ νίῷ καὶ 
ἐν τῷ πατρὶ μενεῖτε. καὶ αὕτη ἐστὶν ἡ ἐπαγγελία, ἣν αὐτὸς 55 


tion and conquered it. This could hardly be 
said of children: and he appeals to them again 
in this verse, as not being yet instructed in the 
gospel, but only knowing God the Father. 

15. ἡ ἀγάπη τοῦ πατρός. If a man loves the 
world, he does not love God. Philo Judzus 
writes, ἀμήχανον συνυπάρχειν τὴν πρὸς κόσμον 
ἀγάπην τῇ πρὸς τὺν Θεὸν ἀγάπῃ, ὡς ἀμήχανον 
συνυπάρχειν ζλλήλοις φῶς καὶ σκότος. vol. ii. 
p- 649. 

16. These three vices are sensuality, covet- 
ousness, and pride. 

18. ἐσχάτη Spa. See note at Heb. i. 1. 

Ibid. ἀντίχριστος. This is the first men- 
tion of antichrist in the New Testament: but 
8. Paul had foretold an apostasy in the latter 
times, (1 Tim. iv. 1,) and he probably alluded 
to the Gnostics. S. John says, that this anti- 
christian apostasy was now arrived: and this 
passage proves the meaning of ἐσχάτη ὥρα. 
Antichrist was not any one individual, but any 
opponent or corrupter of the gospel. 

19. The Gnostics had been spreading their 
doctrines for a long time, but they did not be- 
gin to draw away the Christians till toward the 
end of the century. See 2 Thess. ii. 6. 8. John 
alludes to this in ἐξ ἡμῶν ἐξῆλθον, they went 
= from our body, but did not really belong 

us. 


Ibid. ἀλλ᾽ ἵνα pay. The result is, that they 
are proved not to have been real Christians. See 
note at Matt. i. 22. 

20. χρίσμα. This is perhaps said with re- 
ference to ἀντίχριστος in ver. 18. These men 
are false Christians; but ye are true Chris- 
tians; ye are anointed by the Holy Ghost, and 
know every thing about these people. 

21. I have not written this, as (if you did sel 
know what is the true doctrine: but I have writ- 
ten it, because you do know what tt és, and that 
any error in faith hinders a man from being ¢ 
true Christian. 

22. ὁ ψεύστης. The false teacher, or holder of 
a false doctrine. 

Ibid. ἀρνούμενος. The Cerinthians did this. 
See pref. to this Epistle. 

Ibid. οὗτος. These are the antichristian 
apostates, described by the apostles, who deny 
that the relation of Father and Son exists be- 
tween God and Jesus Christ. 

23. Whoever does not believe that Jesus is 
the Son of God, does not in fact believe in God 
the Father. Most MSS. add, ὁ ὁμολογῶν τὸν 
υἱὸν καὶ τὸν πατέρα ἔχει. 

24. If you continue in the doctrine which 
you have learnt from the beginning of your 
conversion, you will believe Jesus Christ to be 
the Son of God. 


Κεφ. 2, 8.} 


ΙΩΑΝΝΟΥ͂ A. 


517 


26 ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. ταῦτα ἔγραψα ὑμῖν 


2] περὶ τῶν πλανώντων ὑμᾶς. “Καὶ ὑμεῖς τὸ χρίσμα ὃ 
> ? > ζω > e A 4 3 ᾽ ΝΜ A 
at’ αὐτοῦ, ἐν ὑμῖν μένει, καὶ οὐ χρείαν ἔχετε iva tis διδάσκῃ 


ἐλάβ ETE 9 Jor. xxub . 


33, 84; 
Joh. xiv. 36; 


ὑμᾶς" ANN ὡς τὸ αὐτὸ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, *™ ἰδ 
καὶ ἀληθές ἐστι, καὶ οὐκ ἔστι ψεῦδος" καὶ καθὼς ἐδίδαξεν ὑμᾶς, 


48 μενεῖτε ἐν αὐτῷ. 


{Kal νῦν, τεκνία, μένετε ἐν αὐτῷ ἵνα ὅταν ¢ iit. 3; 
a 4 ’ A 3 A ᾽ ? 3 a 
φανερωθῇ, ἔχωμεν παρρησίαν, καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ, 


Mar. viii. 38. 


29 εν TH παρουσίᾳ αὐτοῦ. Séay εἰδῆτε ὅτι δίκαιός ἐστι, γινώσκετε ε iii. 7. 0. 
ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται. 

3  “*IAETE, ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ, ἵνα ν Job. i.12; 
τέκνα Θεοῦ κληθῶμεν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς, Ἐπ 

ὁ ὅτι οὐκ ἔγνω αὐτόν. ' ἀγαπητοὶ, νῦν τέκνα Θεοῦ ἐσμεν, καὶ ' Rom. viii 


15, 18, 39; 


οὔπω ἐφανερώθη τί ἐσόμεθα: οἴδαμεν δὲ ὅτε ἐὰν φανερωθῇ, \ Cor.siii.i2; 
. 8 ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθὼς ἐστί. Kai πᾶς τ". 49: 


© ww Α ’ UA > 5 9 A“ e “2 e Ν 
ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ᾽ αὐτῷ, ἁγνίζει ἑαντὸν, 


Gal. iii. 26; 
XN 9 A . 
καθὼς ἐκεῖ» iv. 6; 
Col. iii. 4. 


e 4 ? k a ε lo) AS e Ul \ ‘ 9 
4 vos ἁγνός ἐστι. ἢ Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν (ς 17, 
5 ποιεῖ: καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. ‘Kai οἴδατε ὅτι ἐκεῖνος | Ἐδα..4.9; 


“a 3 Cor. Vv. 21; 


3 ’ Ὁ \ e ’ ς A ΝΜ) ‘ e / 3 
ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἡμῶν ἄρῃ" καὶ ἁμαρτία ἐν αὐτῷ | Tim. i. 15; 


9 wv m A @ . 2 a bf e Ul A “ ee 
6 οὐκ ἐστι. ™ πας ὁ EV αὐτῷ μένων, οὐχ ἀμαρτανει" πᾶς 0 ἀμαρ- 


4Φ 


1 Pet. fi. 22, 
24. 


, ᾽ er ἘΝῚ 3 ὃ Ν x? D , ἣν 
7 τάνων, οὐχ ἑώρακεν αὐτὸν, οὐδὲ ἔγνωκεν αὐτον. ™Texvia, μηδ- ὦ ii. 4; 


1v. 8, 


Ἁ 4 e a ε “Ὁ Ἁ 4 / 4 ? 
els πλανάτω ὑμᾶς: ὃ ποιῶν τὴν δικαιοσύνην, δίκαιός ἐστι, 3 Jon. 11. 
θ N 3 A ὃ Ud a 9 ο 4 A Ἁ φ “᾿- ΙΞ ii 29 
8 καθὼς ἐκεῖνος δίκαιός ἐστιν. 5 ὁ ποιῶν THY ἁμαρτίαν, ἐκ τοῦ * i. 39. 


ο Gen. iii.15; 


διαβόλον éoriv ὅτι amr’ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο Joh. wii. 44. 
3 ’ e eN A fe) er 4 \ » “a U 
ἐφανερώθη ὁ vios τοῦ Θεοῦ, iva λύσῃ τὰ ἔργα τοῦ SvaBorov. 

9 πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρ- Pv. 18: 


μα αὐτοῦ ἐν αὐτῷ μένει" καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ 


1 Pet. i. 23. 


10 Θεοῦ γεγέννηται. 4 ἐν τούτῳ φανερά ἐστι τὰ τέκνα τοῦ Θεοῦ riv. 8. 
καὶ τὰ τέκνα τοῦ διαβόλου: πᾶς ὁ μὴ ποιῶν δικαιοσύνην, οὐκ 


ΝΜ a a a a ri. 
11 ἔστιν ἐκ τοῦ Θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ. " ὅτι ii. 7; 


i. 53 


0 ξ΄» A ΤῊ . 
αὕτη ἐστὶν ἡ ἀγγελία ἣν ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν 1% ταν. δέ; 


xv. 12. 


12 ἀλλήλους" * ov καθὼς Kaiv ἐκ τοῦ πονηροῦ ἦν, καὶ ἔσφαξε τὸν " Gen. iv.8; 


ἀδελφὸν αὐτοῦ" καὶ χάριν τίνος ἔσφαξεν αὐτόν ; ὅτι τὰ ἔργα 
18 αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. * μὴ θαυμά- 


Heb. xi. 4. 
t Joh. xv. 
15, 19; 
xvii. 14. 


14 ζετε, ἀδελφοί μου, εἰ μισεῖ ὑμᾶς ὁ κόσμος. "᾿ Ἡμεῖς οἴδαμεν ὅτε « ii.9.10,11. 


26. This confirms the interpretation given to 
ver. 18, 19. 

27. τὸ χρίσμα. The aid of the Holy Spirit. 

29. ἐξ αὑτοῦ γεγέννηται. A lrue Christian is 
he that does works suited to a man in a state of 
justification. 

Cuap. IIT, 
after κληθῶμεν. 

4. Every one who commits a sin, also violates 
a law; and is therefore liable to punishment. 

5. This is an exhortation to imitate Christ, 
by abstaining from sin. He came into the world 
and died, that he might free us from our sins: 
if therefore we are like him, we should continue 
free from sin. Ἡμῶν is perhaps an interpolation. 


1. Most MSS. read καί ἐσμεν 


7. wAavdrw. This is directed against the 
Gnostics, who held an indifference of actions. 

8. διάβολος. See note at 2 Pet. ii. 4. 

9. γεγεννημένος ἐκ τοῦ Θεοῦ is a true and 
genuine Christian. See v. 1. 

Ibid. σπέρμα is used with reference to γεγεν- 
νημένος. A Christian is born again by the word 
of God; and if this continues in him, he ab- 
stains from sin. 

13, μισεῖ. If your deeds are righteous, as 
those of Abel, do not wonder if the world hates 
you, as Cain hated Abel. . 

14. The test, by which we may know whether 
we are true Christians or no, is whelher we love 
our brother. 


518 


ΕΠΙΣΤΟΛῊ 


ἰΚεφ. 8, 4. 


μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωὴν, ὅτε ἀγαπῶμεν τοὺς 


τ Matt. τ. 


z iv. 


av. 18; 
Rom. v. 8; 


ἀδελφούς" ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν, μένει ἐν τῷ θανάτῳ. * πᾶς 15 

ὁ μισῶν τὸν ἀδελφόν αὐτοῦ, ἀνθρωποκτόνος ἐστί καὶ οἴδατε ὅτε 
9; a a 

Joh. iit 16; τᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 

χ Ἔν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν 16 


Eph. v.2,35. γγυχὴν αὐτοῦ ἔθηκε" καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς 


y iv. 20; 
Dent. xv. 7; 
Lu. iii. 11; 
Jac. ii. 15. 


ψυχὰς τιθέναι. Υ ὃς δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου, καὶ θεωρῇ 17 
τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα, καὶ κλείσῃ τὰ σπλάγχνα 


2 Pssl.x.17; αὐτοῦ ἀπ᾽ αὐτοῦ, πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ ; τεκνία 18 


uxxiv. 16; 
pzlv. 18; 


μου, μὴ ἀγαπῶμεν λόγῳ μηδὲ γλώσσῃ, ἀλλ᾽ ἔργῳ καὶ ἀληθείᾳ" 


Prov. 7-29; καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐκ τῆς ἀληθείας ἐσμὲν, καὶ ἔμπρο- 19 


Jer. χχὶχ. 13; σθεν αὐτοῦ πείσομεν τὰς 
Matt.xxi.22 ; 


’ e A @ 3 A 
καρδίας ἡμῶν: ὅτε ἐὰν καταγινώσ κῃ 2 


3; A e @ , 3 Ἁ @ A A ’ σι 
Joh. ix. 81; ἡμῶν ἡ καρδία, ὅτι μείζων ἐστὶν ὁ Θεὸς τῆς καρδίας ἡμῶν, 
ραν 16, καὶ γινώσκει πάντα. ἀγαπητοὶ, ἐὰν ἡ καρδία ἡμῶν μὴ κατα- 21 


είν, 12; 
Lev. xix. 18; 


3. aA 


γινώσκῃ ἡμῶν, παρρησίαν ἔχομεν πρὸς τὸν Θεὸν, " καὶ ὃ ἐὰν 22 


Matt.xxii39; αἰτῶμεν, λαμβάνομεν παρ᾽ αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τη- 


Joh. vi. 39; 
xiii. 84; 
xv. 12; 
xvii. 8, 


ροῦμεν, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν. δκαὶ αὕτη 43 
ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ 


1 Thess.iv.9; αὐτοῦ ᾿Ιησοῦ Χριστοῦ, καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν 


1 Pet. iv. 8. 


υ Joh.xiv.23; ἐντολὴν ἡμῖν. Ῥκαὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει, % 


av. 10; 


\ » \ 3 “ Ἁ 4 ’ ςζς a 
Bom. wit, 9, καὶ αὐτὸς ἐν αὐτῷ. καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, 
¢ Jer.xxix.8; ἐκ τοῦ Πνεύματος οὗ ἡμῖν ἔδωκεν. 


Matt. vii. 
15, 16; 
axiv. 4,5,24; 


¢’ATANHTOL, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκε- 4 


4 ᾿ ’ὔ > » a “ (4 
1 Cor χίν 9, μάξετε Ta πνεύματα, εἰ ἐκ τοῦ Θεοῦ ἐστιν" ὅτι πολλοὶ ψευδο- 
1 Thess.v.31; προφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. Téy τούτῳ γινώσκετε 2 


2 Pet. ii. 1; 
2 Joh. 7; 
Apoc. ii. 2. 

4 1 Cor.xii.3; 
3 Joh. 7. 

e ii. 18, 82; ἃ 
2 Thess. ii.7, TOU 


15, ἀνθρωποκτόνος. In the eye of God he is 
like Cain, who slew his brother. 

Ibid. μένουσαν. If he was a Christian, he 
once had the promise of eternal life: but such 
persons as these lose the promise. 

16. τὴν ἀγάπην means, the love of God; but 
the passage may be translated, In this we have 
experienced love. 

Ibid. τιθέναι. This perhaps is an exhorta- 
tion to patience and constancy under persecu- 
tion. 

17. ἀγάπη τοῦ Θεοῦ. 

18. μὴ ἀγαπῶμεν. 


See ii. 5. 
Let us not profess to love 


19. ἐν τούτῳ: By this test, viz. of our ac- 
tions. 

Ibid. πείσομεν. The only way of making 
us feel secure in our own hearts, is to know 
ee rears obeyed God. 

. We may perhaps supply γινώσκομεν be- 
fore the secon ἔτι aie δ ᾧ 
Cuap. IV. 1. In the preceding verse he had 


τὸ Πνεῦμα τοῦ Θεοῦ' πᾶν πνεῦμα ὃ ὁμολογεῖ ᾿Ιησοῦν Χριστὸν 
ἐν σαρκὶ ἐληλυθότα, ἐκ τοῦ Θεοῦ ἐστί, 9 καὶ πᾶν πνεῦμα ὃ 3 
μὴ ὁμολογεῖ τὸν ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, ἐκ 
Θεοῦ οὐκ ἔστι: καὶ τοῦτό ἐστι τὸ τοῦ ἀντιχρίστου, ὃ 


said that the presence of the Spirit is the test of 
a man having God dwelling in him. He now 
guards against false pretensions to the Spérit. 

Ibid. δοκιμάξετε. If a person pretends to 
have the Spirit, try and examine whether his 
doctrine is sound. 

Ibid. ψευδοπροφῆται. Men falsely pretending 
to be inspired. The Gnostics. 

2. way πνεῦμα. Every person so professing te 
be inspired: i.e. professing himself a Chris- 
tian. 

Ibid. ἐν capri ἐληλιθότα. This may allude 
to the Docetez, who denied that Jesus had 2 
‘real body; or to the Cerinthians, who denied 
that Christ, as well as Jesus, was born of Mary. 

8 Some ancient copies read ὃ Ades τὸν Ἴη- 
σοῦν, instead of ὃ μὴ ὁμολογεῖ τὸν “I. X. ἐν σ. 
ἐλ. which perhaps meant, eho separates Jesus 
from Christ. Socrat. H. E. vii. 32. The words 
Χριστὸν ἐν σαρκὶ ἐληλυθότα are perhaps an ip- 
terpolation in this verse. 

bid. τὸ τοῦ ἀντιχρίστου, ec. τὸ πνεῦμα. Per- 


Κεφ. 4.} 


INANNOT A. 


519 


4 ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. Ὑμεῖς 
ἐκ τοῦ Θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς" ὅτι μείζων 


δ ἐστὶν ὁ ἐν ὑμῖν, ἢ ὁ ἐν τῷ κόσμῳ. 


[Αὐτοὶ ἐκ τοῦ κόσμον εἰσί" ¢ Joh. iii. 31; 


“A A A A xv. 1 
διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσι, Kal ὁ κόσμος αὐτῶν ἀκούει. 
e a“ a ”~ 9 4 4 ‘ A 3 ’ a ε Joh. vili.47: 
6 δήμεῖς ἐκ τοῦ Θεοῦ ἐσμέν' ὁ γινώσκων τὸν Θεὸν, ἀκούει ἡμῶν" £ Ton-wl4ss 


ὃς οὐκ ἔστιν ἐκ τοῦ Θεοῦ, οὐκ ἀκούει ἡμῶν. 


a 


3 ’ 4 
Ex τούτου γινω- 


σκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης. 

7 ᾿Αγαπητοὶ, ἀγαπῶμεν ἀλλήλους" ὅτε ἡ ἀγάπη ἐκ τοῦ Θεοῦ 
ἐστι, καὶ πᾶς ὁ ἀγαπῶν, ἐκ τοῦ Θεοῦ γεγέννηται, καὶ γινώσκει 

8 τὸν Θεόν: "ὸ μὴ ἀγαπῶν, οὐκ ἔγνω τὸν Θεὸν, ὅτε ὁ Θεὸς ἀγάπη κω 

9 ἐστίν. ‘Ev τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν, Gres iw. 16; 
τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κό- 108. 1. 16 


Rom. v. 83 


10 σμον, ἵνα ζήσωμεν δι’ αὐτοῦ. *év τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ τ " 
ὅτι ἡμεῖς ἡγαπήσαμεν τὸν Θεὸν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν 10}. xv. 16; 


Rom. iii. 


aA a > Q eN 9 “~ N A e 
ἡμᾶς, καὶ ἀπέστειλε Tov υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρ- 5, "05, 
11 τιῶν ἡμῶν. Ἰἀγαπητοὶ, εἰ οὕτως ὁ Θεὸς ἠγάπησεν ἡμᾶς, καὶ τ. 8. 10. 


12 ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν. 


1 Matt. 
Ὁ Θεὸν οὐδεὶς πώποτα xviii. 88; 


τεθέαται: ἐὰν ἀγαπῶμεν ἀλλήλους, ὃ Θεὸς ἐν ἡμῖν μένει, καὶ 13 ΠῚ» 
18 ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐστὶν ἐν ἡμῖν. "ἐν τούτῳ γινώ- ™ ii. 5; 


iti, 243 


σκομεν, ὅτι ἐν αὐτῷ μένομεν, Kai αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Exod. ᾿ 

a a a xxxiii. 20; 

14 Πνεύματος αὐτοῦ δέδωκεν ἡμῖν. οκαὶ ἡμεῖς τεθεάμεθα καὶ son. i. 18; 
μαρτυροῦμεν, ὅτι ὁ πατὴρ ἀπέσταλκε τὸν υἱὸν σωτῆρα τοῦ ἃ Tinh 17; 


vi. 16. 


15 κόσμου. “Os ἂν ὁμολογήσῃ ὅτι ᾿Ιησοῦς ἐστιν 6 vids τοῦ Θεοῦ, * Job. xiv.20; 


16 ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ. » Kal spe 


a xvii. 31. 
ἐδ, Joh. i 14. 


ἐγνώκαμεν καὶ πεπιστεύκαμεν THY ἀγάπην, ἣν ἔχει ὁ Θεὸς ἐν » ver. 8,13. 
ἡμῖν. ὁ Θεὸς ἀγάπη ἐστὶ, καὶ ὁ μένων ἐν τῇ ἀγάπῃ, ἐν τῷ Θεῷ 


’ λε Ἃ J 2 
μένει, καὶ ὁ Θεὸς ἐν αὐτῷ. 


1 «Ἔν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, ἵνα παρρησίαν 4 iii. 3,19,81; 


ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστι, καὶ 


. 1 Pet. i. 15. 


18 ἡμεῖς ἐσμεν ἐν τῷ κόσμῳ τούτῳ. φόβος οὐκ ἔστιν ἐν TH ἀγάπῃ, 
ἀλλ᾽ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος 
κόλασιν ἔχει' ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ. 
19 ἡμεῖς ἀγαπῶμεν αὐτὸν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. “ 
0 τ᾽ Εάν tis εἴπῃ, "Ot ἀγαπῶ τὸν Θεὸν, καὶ τὸν ἀδελφὸν αὐτοῦ iii. 17. 


sons, who call themselves Christians, and hold 
this doctrine, are the antichristian apostates, 
whose coming you have had foretold. 

6. ὁ γινώσκων τὸν Θεόν. He that really knows 
God : an allusion to the Gnostics. 

Ibid. ᾿Εκ τούτου. From the test given in 
ver. 2. 

12. No one can actually see God: but we 
can tell whether He is dwelling in us by the 
love which we feel for each other. 

14. τεθεάμεθα refers to τεθέαται in ver. 12. 
And we have had this spiritual vision of God by 
the Holy Spirit which he has given us, and we 
declare the true doctrine to be, that Jesus Christ 
is the Son of God, who came to save us from our 
sins. 


16. ἐν ἡμῖν is said to be the same as els ἡμᾶς, 
but it may mean μένων ἐν ἡμῖν, as in ver. 12, 
18, 15. 

17. Ἐν τούτῳ. By this, viz. by loving our 
brother, we give a proof that our love of God is 
sincere: and thus we have boldness in the day of 
trial, i.e. of persecution: for in this world we 
are exposed to persecutions, as Christ was. Com- 
pare 1 Pet. iv. 17. (κρίμα.) 

18. φόβος. Tertullian interprets this of true 
Christians not being afraid of suffering martyr- 
dom, p. 497, 536. It perhaps means, [f a man 
loves God and his neighbour, he need not fear any 
thing: for fear implies mental suffering: but 8 
man, who has this love, has no such suffering. 

19. abrdy is perhaps an interpolation. 


520 


ΕΠΙΣΤΟΛΗ 


[Κεφ. 4, 5. 


μισῇ, ψεύστης ἐστίν: ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ 
oii. 11,28; ὃν ἑώρακε, τὸν Θεὸν ὃν οὐχ ἑώρακε πῶς δύναται ἀγαπᾶν ; "καὶ 21 


Lev. xix. 18; 
Matt. 
xxii. 39; 


Y A ᾽ ‘ Ν >» 9 οἰι᾽ of ©? a 4 ᾿ 
ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα ὃ ἀγαπῶν τὸν Θεὸν, 


Toh, sii, 84; ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ. 


xv. 123; 
Eph. v. 2; 


tITAS ὁ πιστεύων ὅτι ᾿Ιησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ 5 


ζω a 9 n 
1 Thess.iv.9; γεγέννηται" καὶ πᾶς 6 ἀγαπῶν τὸν γεννήσαντα, ἀγαπᾷ Kai Tov 


1 Pet. iv. 8. 
εἰν. 3, 15; 


γεγεννημένον ἐξ αὐτοῦ. ἐν τούτῳ γινωσκομεν ὅτι ἀγαπῶμεν 2 


Job.i.12,18. τὰ τέκνα τοῦ Θεοῦ, ὅταν τὸν Θεὸν ἀγαπῶμεν, καὶ τὰς ἐντολὰς 
σι [οὶ ’ σι A oF Q 
eMatt.xi. αὐτοῦ τηρῶμεν. “αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ Θεοῦ, ἵνα τὰς 3 


40, 80; 
Joh. xiv. 15, 
21, 23; 
; ς 


καὶ αὕτη ἐστὶν ἡ νίκη ἡ 


ἐντολὰς αὐτοῦ τηρῶμεν' καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ 
a A A A ? 

εἰσίν" “ὅτι wav TO γεγεννημένον ἐκ τοῦ Θεοῦ νικᾷ τὸν κόσμον 4 

νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν. 


. > 4 A ‘ 4 3 N e ’ Ψ ᾽ I σι 
viv. 4.15: τίς ἐστιν O νικῶν τὸν κόσμον, εἰ μὴ ὁ πιστεύων OTL ᾿ησοῦς 5 
ον 9 


1Cor. xv.57. ἐστιν ὁ υἱὸς τοῦ Θεοῦ ; 


Οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος καὶ αἵματος, ᾿Ιησοῦς ὃ 6 
Χριστός: οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ᾽ ἐν τῷ ὕδατι καὶ τῷ 
αἵματι" καὶ τὸ πνεῦμά ἐστι τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν 


5 Matt. 
xxviii. 19; 
Joh. i. 1; 
1 Cor. xii. 
4, 5, 6; 


ἡ ἀλήθεια. "ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες [ἐν τῷ οὐρανῷ, 7 
ὁ Πατὴρ, ὁ Λόγος, καὶ τὸ ἅγιον Πνεῦμα: καὶ οὗτοι οἱ τρεῖς 
ἕν εἰσι. καὶ τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῇ γῇ,} τὸ πνεῦ- 8 


Apoc.ziz.13. μα, καὶ τὸ ὕδωρ, καὶ τὸ αἷμα' καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. 


Cuap. V. 1. The Gnostics denied that Jesus 
was the Christ at the time of his birth: S. John 
therefore says, that every true Christian believes 
Jesus to be the Christ. See iii. 9. 

Ibid. τὸν γεννήσαντα. Some refer this to 
God, as the Father of Jesus Christ ; and they 
refer τὸν γεγεννημένον to Jesus Christ: but 
τὸν γεννήσαντα relates to ἐκ τοῦ Θεοῦ γεγέννη- 
ται, and τὸν γεγεννημένον means every Chris- 
tian. If a man believes that Jesus, when he was 
born into the world, was the promised Messiah, 
he is taken into covenant with God: and if he 
loves God, who took him into covenant, he will 
also love every other Christian who is admitted to 
the same privileges. This is what S. Paul meant 
by πίστις δι᾽ ἀγάπης ἐνεργουμένη. 

2. By this we know whether we love our brother 
properly and upon Christian principles, if we love 
him from love to God, and obedience to his com- 
mandments. 

3. For if we love God, it follows that we keep 
His commandments. 

4. The commandments of God are not diffi- 
cult to be kept by a Christian; because his 
faith enables him to overcome the temptations 
of the world. 

5. No person can overcome the temptations 
of the world, except a Christian; and no man 
is a true Christian, unless he believe Jesus to 
be the Son of God. 

6. This is directed against the Cerinthians, 
who separated Jesus from Christ, and said that 
Christ was united to Jesus, when the Spirit 
descended upon him at his baptism. S. John 
says, When I speak of a Christian believing in 


Jesus Christ, (ver. 5,) I mean, in him who was 
not only declared to be the Son of God at his bap- 
lism (δὶ ὕδατος), but who was so when he was 
born (80 αἵματος); not only at his baptism, but 
at his baptism and his birth: and as to the de- 
scent of the Spirit, it merely came to bear testi- 
mony to him, because the testimony borne by the 
Spirit must be true. 

7, 8 There is great reason to think, that all 
the words from ἐν τῷ οὐρανῷ to ἐν τῇ γῇ are an 
interpolation. The 7th verse, as printed in our 
modern editions, is not to be found in any ex- 
isting MS. The passage is only found in two 
MSS. both of which are very recent, and both 
contain variations. It is not quoted by any 
Greek writer for several centuries. Cyprian is 
supposed to have quoted it in the third cen- 
tury: but it is not certain whether he did not 
mean to allegorise the 8th verse; and this will 
perhaps explain its introduction into the Latin 
copies. 

8. If we exclude the suspected passage, we 
shall then read, ὅτι τρεῖς εἰσιν of μαρτυροῦντες, 
τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ alua. For there 
are three things which testify his being the Son 
of God, the Spirit, his baptism, and his birth; 
and these three tend to prove the unity of Jesus 
and Christ. 

Ibid. els τὸ ἕν εἰσιν. In the suspected pas- 
sage we read ἕν εἰσι, which gives a very differ- 
ent meaning: but S. John probably did not 
mean to say, that these three things are one, 
but that they prove Jesus and Christ to be one 
person. 


Κεφ. 5.] 


INANNOT A. 


521 


9"Εὶ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία * Job. v. 37; 


τοῦ Θεοῦ μείζων ἐστίν" ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, 


viii. 17, 18. 


10 ἣν μεμαρτύρηκε περὶ τοῦ υἱοῦ αὐτοῦ. ὁ πιστεύων εἰς τὸν υἱὸν ὃ Joh. iii. 


τοῦ Θεοῦ, ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ: ὁ μὴ πιστεύων τῷ Rom. viii-16 


> A @ 3 
Θεῷ, ψεύστην πεποίηκεν αὐτὸν, ὅτι οὐ πεπίστευκεν εἰς 


Gal. iv. 6. 
THY 


11 μαρτυρίαν, ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. “Καὶ « Job. i. 4. 
αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ Θεὸς, 
ὰ 4 4 Joh. iii. 36; 
αὐτοῦ ἐστίν. 4ὁὃ ἔχων τὸν viOY, ἔχει 4 Jo 
12 καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ ῦ ἔχ ; ἔχ oo 
τὴν Conv ὁ μὴ ἔχων τὸν νἱὸν τοῦ Θεοῦ, τὴν ζωὴν οὐκ ἔχει. 
18 "Ταῦτα ἔγραψα ὑμῖν τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ + Job.xx.31. 
[ον a & IQA Ψ \ wv 97 Ὁ“ a 
τοῦ Θεοῦ, iva εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, καὶ ἵνα πιστεύητε 


εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ. 


14 “Καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτὸν, ὅτι ἐάν (iii. 22 


Jer. xxix. 12; 


18 τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ, ἀκούει ἡμῶν' καὶ ἐὰν οἴδα- Matt. vi. δὲ 


μεν ὅτι ἀκούει ἡμῶν, ὃ ἂν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αὐ- Toh. xiv. 13; 


16 τήματα ἃ ἡτήκαμεν παρ᾽ αὐτοῦ. 


αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, 
δώσει αὐτῷ ζωὴν, τοῖς ἁμαρτάνουσι μὴ πρὸς θάνατον. 
ao lage πρὸς θάνατον' οὐ περὶ ἐκείνης λέγω iva ἐρωτήσῃ" 


εάν τις ἴδῃ τὸν ἀδελφὸν SEA 
καὶ δας. i. 5. 

g )Sam.ii.25; 
ἔστιν Matt, xii. 31; 
Heb. vi. 4; 
x. 26; 


17 "πᾶσα ἀδικία ἁμαρτία ἐστὶ, καὶ ἔστιν ἁμαρτία οὐ πρὸς θά- 3 Pet. ii. 20. 


18 νατον. 


h iii. 4. 


1 Οἴδαμεν ὅτε πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ, οὐχ 4 iii, 9. 
ἁμαρτάνει" ἀλλ᾽ ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ, τη 


τηρεῖ ἑαντὸν, καὶ 


19 ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμεν, 


20 καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. 


oO * Joh. xvii.3. 


Koidapev δὲ ὅτι 


υἱὸς τοῦ Θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν 
τὸν ἀληθινόν: καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ via αὐτοῦ 
Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ἡ ζωὴ 


41 αἰώνιος. 


9. If in all cases we should admit the testi- 
mony of three human beings, the testimony of 
God is of course more to be regarded: for the 
testimony, which I have mentioned as borne by 
these three persons, is in fact the testimony of 
God. Most MSS. read & for hy». 

10. If a man has the true belief concerning 
Jesus having been always the Son of God, it is 
a sign that he is moved by the same Spirit 
which bore testimony to Jesus at his baptism. 
Compare 1 Cor. xii. 3. 

Ibid. ὁ μὴ πιστεύων τῷ Geg. He who does 
not believe what God said concerning Jesus being 
his beloved Son. 

11. The meaning of the testimony is, that 
Jesus, the Son of God, is the person who is to 
give eternal life to mankind. 

12. ὁ ἔχων τὸν υἱόν. He that receives Jesus 
as the Son of God. 

13. καὶ Iva πιστεύητε. And that you may 
continue to believe rightly. The words τοῖς πιστ. 


els τὸ ὄν. τοῦ υἱοῦ τοῦ Θεοῦ are perhaps an in- 
terpolation. 


» 


ITexvia, φυλάξατε ἑαυτοὺς ἀπὸ τῶν εἰδώλων. ἀμήν. υἱζον. κι 14. 


16. ἔστιν ἁμαρτία. This is perhaps wrongly 
translated, there is a sin, as if some particular 
sin was intended: it should be, there is sin 
which leads to death. 8. John left it to the 
discretion of his brethren: if one of them com- 
mitted a venial sin, and the rest prayed for the 
sinner, they might be the means of his being 
pardoned: but if the sin was enormous, they 
must not expect their prayers to be heard. 

18. γεγεννημένος. See iii. 9. No person, who 
remembers that he is in covenant with Christ, 
lives in the practice of habitual sin. 

19. ὁ κόσμος ὅλος. All unbelievers. 

20. ἵνα γιν. τὸν ἀληθινόν. This is directed 
against the Gnostics, who boasted of knowing 
God. S. John says, that Jesus Christ alone 
enables us to know the true God. 

Ibid. οὗτος. This seems to refer to Jesus 
Christ: and the passage is quoted by Athana- 
sius, as proving the divinity of Christ. 

21. εἰδώλων. This probably alludes to the 
sacrifices which had been offered to idols. See 
Rev. ii. 14. 


SECOND EPISTLE OF S. JOHN. 


The genuineness of this Epistle was called in question by some of the 
ancients, but it is quoted by writers of the second century, and the 
sentiments are very similar to those in the first Epistle. It was perhaps 
written about the same period. 

The same may be said of the third Epistle. 


IQANNOY TOY ATTOSTOAOY 


ENIZSTOAH KA@OAIKH AETTEPA. 


1 ‘OMPESBYTEPOS éxrexrh κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, 
obs ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ καὶ 
ἃ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, διὰ τὴν ἀλήθειαν τὴν μέ- 
8 vovcay ἐν ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα' ἔσται 
μεθ᾽ ὑμῶν χάρις, ἔλεος, εἰρήνη, παρὰ Θεοῦ πατρὸς, καὶ παρὰ 
Κυρίου ᾿Ιησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρὸς, ἐν ἀληθείᾳ καὶ 
ἀγάπῃ. 
« ᾿Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τεκνων σου περιπατοῦντας 
5 ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός. ® καὶ *Job.xiii.34; 
νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν γράφων σοι καινὴν, ἀλλὰ Eph v3: 
6 ἣν εἴχομεν ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους" " καὶ αὕτη ἐστὶν ee τι 


ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. αὕτη ἐστὶν agen: 18; 


ἡ ἐντολὴ, καθὼς ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἐν αὐτῇ περυπατῆτε' ἐν. 31. 


b 10; 
7 “ὅτε πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολο- eae 


γοῦντες Ἰησοῦν Χριστὸν ἐρχομενον ἐν σαρκΐ οὗτός ἐστιν ὁ - ἘΜΤΕΗΝΣ 
8 πλάνος καὶ ὁ ἀντίχριστος. ἃ βλέπετε ἑαυτοὺς, ἵνα μὴ ἀπολέ- 3᾽ Ῥοι κι; 
9 σωμεν ἃ εἰργασάμεθα, ἀλλὰ μισθὸν “πλήρη ἀπολάβωμεν. ὁ πᾶς Τὸ oi. . 


ὁ “παραβαίνων, καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ, Θεὸν iv. τα = = 
οὐκ ἔχει' ὁ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ, οὗτος καὶ τὸν, 1 ον. ".45.Ψ 


10 πατέρα καὶ τὸν υἱὸν ἔχει. {εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ heuer 
ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, 1 Cor. v.11; 
11 καὶ χαίρειν αὐτῷ μὴ λέγετε' ὁ γὰρ λέγων αὐτῷ χαίρειν, κοι- τὴ ἾΣ 8, 9; 


νωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς. era 


12 πΙΠολλὰ ἔχων ὑμῖν γράφειν, οὐκ ἠβουλήθην διὰ χάρτου ΕἸ 208... 
καὶ μέλανος" ἀλλὰ ἐλπίζω ἐλθεῖν πρὸς ὑμᾶς, καὶ στόμα πρὸς *7™? 


18 στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν ἦ πεπληρωμένη. ἀσπάξζεταί 
σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς. ἀμήν. 


Cuap. I. 1, ὁ πρεσβύτερος... 8. John was cular church. Wolfius agrees with our version, 
ἘΠ ΕΙΣ distinctively called the presbyter, as to the elect lady. 
aving survived the other apostles by many 7. εἰσῆλθον. Most MSS. read ἐξῆλθον». 
years: or it may imply his great age. 8. The reading is perhaps ἀπολέσητε and 
Ibid. ἐκλεκτῇ κυρίᾳ. Some render this to ἀπολάβητε. 
the lady Eclecta, or to the elect Cyria; others 9. παραβαίνων. Many MSS. read προάγων. 
take both the words for adjectives, and under- 12. ἐλθεῖν. Most MSS. read γενέσθαι and 
stand either an individual lady, or some parti- χαρὰ ὑμῶν. 


IQANNOY TOY ΑΠΟΣΤΟΛΟΥ 


ENISTOAH KA®OAIKH TPITH. 


Ὃ ΠΡΕΣΒΥΤΈΡΟΣ Γαΐῳ τῷ ἀγαπητῷ, bv ἐγὼ ἀγαπῶ | 

ἐν ἀληθείᾳ. ἀγαπητὲ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι 2 

. 3 70. . καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σον ἡ ψυχή" "ἐχάρην γὰρ λίαν, 3 
ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς 

σὺ ἐν ἀληθείᾳ περιπατεῖς. μειξζοτέραν τούτων οὐκ ἔχω χαρὰν, 4 

ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα. ᾿Α γαπητὲ, 5 
πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς 

ξένους, of ἐμαρτύρησάν σον τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας" 6 


ods καλῶς ποιήσεις προπέμψας ἀξίως τοῦ Θεοῦ. 


ὑπὲρ γὰρ τ 


τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνῶν. 
ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς τοιούτους, ἵνα συν- 8 
εργοὶ γινώμεθα τῇ ἀληθείᾳ. "Ἔγραψα τῇ ἐκκλησίᾳ ἀλλ᾽ 9 
ὁ φιλοπρωτεύων αὐτῶν 4Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς. διὰ 10 
fe! 1 e , 9 fe! Q Ν ΤΩ 
τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις 
πονηροῖς φλυαρῶν ἡμᾶς" καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, οὔτε 
αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς, καὶ τοὺς βουλομένους κωλύει, 


Ῥ᾽Αγαπητὲ, μὴ μιμοῦ τὸ 11 


Δημητρίῳ μεμαρτύ- 12 


b Peal. καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. 

χχακυὶϊ. 87: σι a “- 

Ἐκ 16, κακὸν, ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν, ἐκ τοῦ Θεοῦ ἐστιν’ 
1 Pet. iil. 1s ὁ δὲ κακοποιῶν, οὐχ ἑώρακε τὸν Θεόν. 

1Joh. iii. 6,9. , 


ρηται ὑπὸ πάντων, καὶ ὑπ᾽ αὐτῆς τῆς ἀληθείας: καὶ ἡμεῖς 
δὲ μαρτυροῦμεν, καὶ οἴδατε ὅτι ἡ μαρτυρία ἡμῶν ἀληθης 


ἐστι. 


1. Γαΐῳ. Nothing is known concerning this 
Caius. 

2. περὶ πάντων. S. John perhaps meant to 
pray, that Caius might be happy ἐπ all things, 
1. 6. in his worldly concerns, as he was in his 
spiritual concerns. 

4. pefordpay. See Eph. iii. 8. 

δ. πιστὸν ποιεῖς. You are acting the part of 
a faithful person. So Libanius οὐχ ἙἭλληνικὸν 
τοῦτο ποιεῖς. Epist.ad Maximum, 

Ibid. ξένους merely means strangers to Caius: 
they were persons who voluntarily undertook to 
travel and preach the gospel. 

7. For they have gone 1 home for the sake 
of preaching the gospel, receiving no maintenance 


from the people whom they visit. 

8. ἡμεῖς. The people of any place which is 
visited by these preachers. 

9. Ἔγραψα τῇ ἐκκλησίᾳ. I meant what J hare 
written to be addressed to the church. It appears 
from ver. 3, 6, that some persons had given 
S. John a good account of the state of the 
church in the place where Caius lived: these 
persons were now going again to the same 
place, and S. John sent this letter by them 
recommending them to Caius. He had wished 
to address it to the whole church; but Diotre- 
phes did not allow the authority of S. John, and 
ee to receive the persons recommended by 

im. 


ἘΠΙΣΤΟΛΗ INANNOT I. 525 


13 “Πολλὰ εἶχον γράφειν, ἀλλ᾽ ov θέλω διὰ μέλανος Kai καλά- © 3 Joh. 12 

14 μου σοι γράψαι' ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ στόμα πρὸς 

16 στόμα λαλήσομεν. Εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι" 
ἀσπάξου τοὺς φίλους κατ᾽ ὄνομα. 


15. κατ᾽ ὄνομα. According to their different names. 


SECOND EPISTLE OF 5. JOHN. 


The genuineness of this Epistle was called in question by some of the 
ancients, but it is quoted by writers of the second century, and the 
sentiments are very similar to those in the first Epistle. It was perhaps 
written about the same period. 

The same may be said of the third Epistle. 


ἘΠΙΣΤΟΛΗ INANNOT I. 525 


13 “Πολλὰ εἶχον γράφειν, ἀλλ᾽ οὐ θέλω διὰ μέλανος καὶ καλά- ¢ 3 Joh. 12 

14 μου σοι γράψαι: ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ στόμα πρὸς 

16 στόμα λαλήσομεν. Εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι" 
ἀσπάζξου τοὺς φίλους κατ᾽ ὄνομα. 


15. κατ᾽ ὄνομα. According to their different names. 


EPISTLE OF 5. JUDE. 


Jude is called by 8. Matthew Lebbaus and Thaddeus, x. 3. He styles 
himself brother of James, meaning James the bishop of Jerusalem. He 
was therefore one of the cousins of Jesus Christ. We know nothing of 
his history from the New Testament ; but there were traditions of his 
preaching in Arabia, Syria, Mesopotamia, and Persia, and suffering mar- 
tyrdom in the latter country. He seems to have been married, and to 
have left descendants, who were examined before Domitian. (Eusebius, 
Hist. Eccl. iii. 19, 20.) His Epistle is generally supposed to have been 
written late in the first century. It closely resembles the second Epistle 
of 8, Peter, and was probably directed against the Gnostics. The genuine- 
ness of it was not universally allowed, but it is quoted by Clement of 
Alexandria, Tertullian, Origen, &c. 


IOYAA TOY ΑΠΟΣΤΟΛΟΥ͂ 


ἘΠΙΣΤΟΛΗ KA@OAIKH. 


1 "ἸΟΥ͂ΔΑΣ ᾿Ιησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ ᾿Ιακώβου, « τα. v.16; 
τοῖς ἐν Θεῷ πατρὶ ἡγιασμένοις καὶ ᾿Ιησοῦ Χριστῷ τετηρη- Anata a 


2 μένοις κλητοῖς" ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη. 


b Phil. i. 27: 


8 δ᾽ Αγαπητοὶ, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ 1 Tim. 1. 18} 
a a , > “ ΄, ea a . 13. 

τῆς κοινῆς σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν 71. 16. 

4 ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει. “Παρ- } Pet. ii. 8; 


8 Pet. ii. 1, 


εἰσέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς 8, 19. 
τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ ἡμῶν χάριν μετατιθέν- δέν. χὶν. 


40, ἄς. ; 


τες εἰς ἀσέλγειαν, καὶ τὸν μόνον δεσπότην Θεὸν καὶ Κύριον %*%- 64, 65; 


ὃ ἡμῶν ᾿Ιησοῦν Χριστὸν ἀρνούμενοι. 


Peal. evi. 26; 
ἀ γηπομνῆσαι δὲ ὑμᾶς 1 Cor. x. δ; 
Heb. iii. 


βούλομαι, εἰδότας ὑμᾶς, ἅπαξ τοῦτο, ὅτε ὁ Κύριος λαὸν ἐκ 33, 19. 
“Ὁ > Ὁ ’ Ἁ 4 A ‘ , 4 e Joh. 
γῆς Αὐγύπτου σώσας, τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπ- 


viii. 44; 


6 ώλεσεν. “ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν, 3 Pet. υ. 4. 


£ Gen. xix. 


ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης 24; Deut. 


7 ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν' ‘ws Σόδομα 


καὶ =x. 38; 
Esa. xiii. 19; 


Topoppa, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τούτοις τρόπον Jer. xx. 16; 
éxtropvevoacat, καὶ ἀπελθοῦσαν. ὀπίσω σαρκὸς ἑτέρας, πρό- Thren. iv. 6; 


8 κεινται δεῦγμα πυρὸς αἰωνίον δίκην ὑπέχουσαι. 


Ezech 


ε' Ὁμοίως sri. 49. 


μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσι, κυριότητα Ames Wy. 11: 


Lu. xvii. 29; 


9 δὲ ἀθετοῦσι, δόξας δὲ βλασφημοῦσιν. Βὸ δὲ Μιχαὴλ 6 ἀρχ- 2 Pet. ti. 6. 


a ἃ ἃ Pet. ii. 


ἄγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ 10, 11. 


1. Ἰακώβον. This was James, the bishop of 
Jerusalem, who was martyred in 62, See Index. 

8. Having had every inclination to write to 
you before, I now feel compelled to write to 
you on account of the heresies which are en- 
dangering your faith. 

4. xpoyeypauudvor. This does not imply any 
predestination of these men; but it means, that 
they had been summoned long ago to take their 
trial for this wickedness. The Gnostics are pro- 
bably intended. 

ΩΣ Θεόν. See note at Titus ii. 18. 

. 7 wish to remind you, though alread, 
ον st, yet I wish sb prego yor Mf, 


bh Dan. x. 13; xii. 1; Zach. iii. 3; Apoc. xii. 7. 


Ibid. τὸ δεύτερον. Afterwards. 

6. ἀρχήν. The meaning is, either that they 
did not observe the respect due to their supe- 
riors, or they did not keep their original pre- 
eminence. See 2 Pet. ii 4. 

7. τούτοις refers to Sodom and Gomorra. 

8. ἐνυπνιαζόμενοι. Cast into α deep sleep. 
Macknight. Pretending to have dreams and 
visions. Wolf. 

Ibid. σάρκα μιαίνουσι. Commit all sorts of 
impurities. 

9. There seems to be an allusion to some 
Jewish tradition, concerning which nothing is 
known. See Wetstein ad i. 


EPISTLE OF S. JUDE. 


Jude is called by 8. Matthew Lebbeus and Thaddeus, x.3. He styles 
himself brother of James, meaning James the bishop of Jerusalem. He 
was therefore one of the cousins of Jesus Christ. We know nothing of 
his history from the New Testament; but there were traditions of his 
preaching in Arabia, Syria, Mesopotamia, and Persia, and suffering mar- 
tyrdom in the latter country. He seems to have been married, and to 
have left descendants, who were examined before Domitian. (Eusebius, 
Hist. Eccl, iii. 19, 20.) His Epistle is generally supposed to have been 
written late in the first century. It closely resembles the second Epistle 
of 8. Peter, and was probably directed against the Gnostics. The genuine- 
ness of it was not universally allowed, but it is quoted by Clement of 
Alexandria, Tertullian, Origen, &. 


ΙΟΥΔΑ. 529 


94 ‘Te δὲ δυναμένῳ φυλάξαι αὐτοὺς ἀπταίστους, καὶ στῆσαι" a 

25 κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, "μόνῳ « ι ao 
σοφῷ Θεῷ σωτῆρι ἡμῶν, δόξα καὶ μεγαλωσύνη, κράτος καὶ τ 37) 
ἐξουσία, καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας. ἀμήν. 


ἢ 
| 





APOCALYPSE OR REVELATION 
OF S. JOHN. 


8. John himself tells us, that he saw these revelations in the island « 
Patmos, (i. 9,) to which place he was banished on account of his religio 
Irenseus, who had seen Polycarp, the disciple of 8. John, informs us, th: 
the revelation was seen toward the end of the reign of Domitian ; an 
that emperor is supposed to have set on foot the persecution, which 
noticed in the first two chapters of this book, and which was felt pa 
ticularly in Asia Minor. Domitian died in 96; upon which 8. John wi 
probably released, and returned to Ephesus, and we may place the pul 
lication of this book in that or the following year. It was not receive 
by all the churches in early times ; but it is referred to by Justin Marty 
Irenseus, Athenagoras, Melito, Tertullian, Clement of Alexandria, and oth: 
writers of the second century, none of whom seem to have had any doul 
of its being written by 8. John. 

I have purposely abstained from attempting a minute explanation | 
these obscure and perhaps unaccomplished prophecies. In almost eve! 
instance I have followed the sober and judicious commentary of des 
Woodhouse. 

The text of this book is perhaps in a worse state than that of aj 
other part of the New Testament. Erasmus printed it from only οἱ 
copy, which was not perfect, and his edition has been followed by lat 
editors, though many of the readings are manifestly wrong. I ha 
noticed the various readings, which are most remarkable. 


ΑΠΟΚΑΛΥΨΙΣ 


ΙΏΑΝΝΟΥ TOY 


ΘΕΟΔΟΓΟΥ͂. 


1 ᾿ΑΠΟΚΑΛΥ͂ΨΙΣ ᾿1ησοῦ Χριστοῦ, ἣν ἔδωκεν αὐτῷ ὁ Θεὸς, 
δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν 
ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ ᾿Ιωάννῃ, 
4 "ὃς ἐμαρτύρησε τὸν λόγον τοῦ Θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ . 1 Job. 1. 1. 


» ὃ χχί!, 7,10; 


8 Χριστοῦ, ὅσα τε εἶδε. > μακάριος ὁ ἀρ eae καὶ οἱ ἀκού- 5.. 5.8, 


γεγραμμένα" ὁ γὰρ καιρὸς ἐγγύς. 


c? 4 


4 wdvuns ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ ᾿Ασίᾳ χάρις ὑμῖν © 
καὶ εἰρήνη ἀπὸ τοῦ ὁ ὧν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος" ᾿καὶ ἀπὸ τῶν τὴ 


οντες τοὺς λόγους τῆς προφητείας, καὶ τηροῦντες τὰ ἐν αὐτῇ 


1 Pet. iv. . 


Exod. ‘a. 14. 


δ ἑπτὰ πνευμάτων ἅ ἐστιν ἐνώπιον τοῦ θρόνου αὐτοῦ" 4 καὶ ἀπὸ «iti. 14; 


᾿Ιησοῦ Χριστοῦ, ὁ 


μάρτυς ὃ πιστὸς, ὁ πρωτότοκος ἐκ τῶν νε- Xe iy 4: 


κρῶν, καὶ ὁ ἄρχων τῶν βασιλέων τῆς vis" τῷ ἀγαπήσαντι Job. vill. 14 ; 


Act. xx. 28; 


ἡμᾶς καὶ λούσαντι ἡμᾶς ἀπὸ τῶν ἁμαρτιῶν ἡμῶν ἐν ) τῷ αἵματε 1 Cor. xv. 30; 


Col. i. 18; 


6 αὐτοῦ, " καὶ ἐποίησεν ἡμᾶς βασιλεῖς καὶ ἱερεῖς τῷ Θεῷ καὶ } Pet. i. 19. 
πατρὶ αὐτοῦ, αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν * 305 


αἰώνων. ἀμήν. 


1 Pet. ii. δ, 9. 


7 Τ᾽ Ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς rere re 
ὀφθαλμὸς, καὶ οἴτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ᾽ Mate. xxiv. 


8 αὐτὸν πᾶσαι ai φυλαὶ τῆς γῆς. val, ἀμήν. “8'’Eyo εἰ 


Act. i. 11; 83 Thess. i. 10; Jud. 14. 


Cuar. 1. 1. ἐν τάχει. This shews, that 
part at least of the things revealed was to be 


falfilled shortly. See ver. 3, 19. 
2. ἐμαρτύρησε μαρτυρίαν, hath borne testimony 


to Jesus Christ. See ver. 9; xx. 4. Ὅσα εἶδε (re 
is perhaps an interpolation) n may mean, that he 
testified things which he h y seen. 
(1 John i. 1. ) 

4. ἀπὸ τοῦ ὃ Sy. I would not attempt to 
defend the soleciam: but it is plain that 4 dy 
(like I AM in Exod. iii. 14. αὐ ταὶ ἀρῶν ἢ S. John 
as an indeclinable title of which is still] 
plainer in the case of ὁ ἦν (not ὃ ἦν). If we 
could say in English, that Moses was sent by 
the I AM, 8. John might write ἀπὸ τοῦ ὁ dy, or 


ἀπὸ ὁ by, for τοῦ is perhaps to be expunged. 
See ver. 8. 


Ε xxi. 6; xxii. 13; Esa. xli. 4; xliv. 6; xiviii. 13. 


Ibid. τῶν ἑπτὰ πνευμάτων. This is gene- 
rally understood to mean the Holy Ghost, who 
is have coupled with the Father and the Son, 
as the author of grace and peace. The expres- 
sion may refer to the various gifts and commu- 
nications of the Spirit. See v. 6. 

δ. ὃ μάρτυς his seems to be another sole- 
cism, instead of rod an (ets though some put 
a stop at Χριστοῦ, and connect ὅ μάρτυς with 
what follows, as if it were τῷ μάρτυρι---τῷ &ya- 
πήσαντι---αὑτῷ ἡ δόξα. : 

6. βασιλεῖς καί. Most MSS. read βασιλείαν. 

ae It is plain from this verse, that the glory 

and power in ver. 6. are ascribed to Christ. 

a etexdvencay. See Zech. xii. 10; John 
xix. 


xm 2 





ap “πὶ Ὁ. ᾿ 


ων re cette ee Φ τ eet ee ee See tS Be ὦ - 


532 ΑΠΟΚΑΛΥΨΙΣ (Keo. 1. 


καὶ τὸ Ώ, ἀρχὴ καὶ τέλος,᾽ λέγει ὁ Κύριος, “ ὁ ὧν καὶ ὁ ἦν καὶ 
ὃ ἐρχόμενος, ὁ παντοκράτωρ." 


» Rom. "Ἐγὼ ᾿Ιωάννης, ὁ καὶ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ ! 
Pail. 7; θλίψει καὶ ἐν τῇ βασιλείᾳ καὶ ὑπομονῇ ᾿Ιησοῦ Χριστοῦ, ἐγενό- 
ἃ Τία. (δ᾽ μὴν ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ, διὰ τὸν λόγον τοῦ Θεοῦ 
Ι iv. 2. 


καὶ διὰ τὴν μαρτυρίαν ᾿Ιησοῦ Χριστοῦ. | ἐγενόμην ἐν πνεύματι: 


ἐν τῇ κυριακῇ ἡμέρᾳ καὶ ἤκουσα ὀπίσω pov φωνὴν μεγάλην, 


εξ 


ὡς σάλπιγγος, " λεγούσης, “᾿Εγώ εἰμι τὸ A καὶ τὸ Ώ, ὁ πρώ-. 


τος καὶ 6 ἔσχατος καὶ, ““O βλέπεις, γράψον εἰς βιβχώον, 
καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν ᾿Ασίᾳ, εἰς "Ede- 
σον, καὶ εἰς Σμύρναν, καὶ εἰς Πέργαμον, καὶ εἰς Θυάτειρα, καὶ 
εἰς Σάρδεις, καὶ εἰς Φιλαδέλφειαν, καὶ εἰς Δαοδίκειαν." Kai 
ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλησε μετ᾽ ἐμοῦ καὶ 
ii 1; ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 'xat ἐν μέσῳ τῶν 


xiv. 14: 


Esech. 1.26; ἑπτὰ λυχνιῶν ὅμοιον υἱῷ ἀνθρώπου, ἐνδεδυμένον ποδήρη, καὶ 


Dan. vii. 18. 


eee ta, περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσῆν" ᾿ ἡ δὲ κεφαλὴ 


Dan. τῇ. ὁ. αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡσεὶ ἔριον λευκὸν, ὡς χιών καὶ οἱ 
axiv.2. ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός" " καὶ οἱ πόδες αὐτοῦ ὅμοιοι 

χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένοι' καὶ ἡ φωνὴ αὐτοῦ 
.“.1,12; ὡς φωνὴ ὑδάτων πολλῶν" 5 καὶ ἔχων ἐν τῇ δεξιᾷ αὐτοῦ χειρὶ 
νηὶ ak a1, ἀστέρας ἑπτά: καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος 
ἘΡῈ νὰ 1’, ὑξεῖα ἐκπορενομένη" καὶ ἡ ὄψις αὐτοῦ, ὡς ὁ ἥλιος φαίνει ἐν 
Heb. iv.12. τῇ δυνάμει αὐτοῦ. P Kai ὅτε εἶδον αὐτὸν, ἔπεσα πρὸς τοὺς 


Pp Esa. xli.4; 


αν δ; πόδας αὐτοῦ ὡς νεκρός" καὶ ἐπέθηκε τὴν δεξιὰν αὐτοῦ χεῖρα 
mivil. 13, Gar’ ἐμὲ, λέγων pot, ““'ΜΜὴ φοβοῦ: ἐγώ εἰμε ὁ πρῶτος καὶ ὁ 
4.1; ἔσχατος, “καὶ ὃ Cav καὶ ἐγενόμην νεκρὸς, καὶ ἰδοὺ, ζῶν εἶμε 
Ἐῶ ἦκι, 44, εἰς τοὺς αἰῶνας τῶν αἰώνων' ἀμήν καὶ ἔχω τὰς κλεῖς τοῦ 
Rom. γἱ. 9. ἅδον καὶ τοῦ θανάτου. ΤΓράψον ἃ εἶδες, καὶ ἅ εἰσι, καὶ ἃ 

μέλλει γίνεσθαι μετὰ ταῦτα' τὸ μυστήριον τῶν ἑπτὰ ἀστέρων 


8. ἀρχὴ καὶ τέλος is perhaps an interpola- 
tion, and we should read λόγει Κύριος ὁ Θεός. 
The passage clearly applies to God the Son: 
see ver. 7. and in ver. 17. it is evidently Christ, 
who says, 7 am the first and the last: also ii. 8. 

9. I should understand ὑμῶν after each of 
the words θλίψει, βασιλείᾳ, and ὑπομονῇ. Βασι- 
λείᾳ may allude to ver. 6. (see note.) John 
was their companion in their troubles, and 
hoped to be a companion in the kingdom pre- 
pared for them. Ὑπομονῇ ᾿Ιησοῦ Χριστοῦ is 
patience on account of Jesus Christ, i. e. in suffer- 
ing as a Christian. See 1 Thess. i. 3; Col. i. 
24; Heb. xi. 26. 

Ibid. Πάτμῳ. See preface to this book. Ter- 
tullian and Jerom speak of S. John having been 
immersed in boiling oil at Rome before his 
banishment to Patmos. 

11. The words ᾿Εγώ εἰμι--- ἔσχατος καὶ are 
omitted in most MSS. So also ταῖς ἐν ᾿Ασίᾳ. 

12. βλέπειν τὴν φωνήν. So κτύπον δέδορκα, 
ZEschyl., Sept. c. Thed, 108. 


18. υἱῷ ἀνθρώπον. Wolfius understands 
to mean a human being, and not the com 
phrase, the Son of Man, though he refers | 
Jesus Christ. Woodhouse considers this 
proof that the book was written. by John 
evangelist, who recognised his divine Mast 
his human form. 

Ibid. ποδήρης is used for the priest’s rot 
Exod. xxviii. 27, by Josephus, and by Phil 

15. χαλκο Smelting brass. W 
house. Eckhardus derives it from mount I 
nus, like the word ὀρείχαλκος, and Hesiod 
that Hercules had feet of ὀρείχαλκος Sac 
Aspid. 112. Schwarzius derives it from Ac 
to melt, as πιθανὸς from πείθω. 

16. ῥομφαία δίστομος. This is a meta 
for the word of God, i.e. the doctrine of 
gospel. See Eph. vi. 17; Heb. iv. 12. 

19. ἅ εἰσι. See note at ver. 1. (ἐν τάχει 

20. τὸ μυστήριον. The mystical mean 


the ge | concealed under figurative rec 
blances. oodhouse. 


Κεφ. 1, 2.] 


ΤΩΑΝΝΟΥ͂. 


δ88 


: ὧν εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς. 
οἱ ἑπτὰ ἀστέρες, ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσι καὶ αἱ 
ἑπτὰ λυχνίαι ἃς εἶδες, ἑπτὰ ἐκκλησίαι εἰσί. 


P 


“rT Ne ἀγγέλῳ τῆς Edeoivns ἐκκλησίας γράψον, Τάδε λέγει *i.18, 16,30, 


ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν 

ᾧ ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν "Οἶδα τὰ ἔργα cov « ver. 9, 18, 
καὶ τὸν κόπον σου καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βασ- τὰ 
τάσαι κακοὺς, καὶ ἐπειράσω τοὺς φάσκοντας εἶναι ἀποστόλους 

8 καὶ οὐκ εἰσὶ, καὶ εὗρες αὐτοὺς ψευδεῖς, καὶ ἐβάστασας καὶ ὑπο- 
μονὴν ἔχεις, καὶ διὰ τὸ ὄνομά μου κεκοπίακας καὶ οὐ κέκμηκας. 

4 ᾿Αλλ᾽ ἔχω κατὰ σοῦ, ὅτε τὴν ἀγάπην σου τὴν πρώτην ἀφῆκας. 

δ μνημόνενε οὖν πόθεν ἐκπέπτωκας, καὶ μετανόησον, καὶ τὰ 
πρῶτα ἔργα ποίησον" εἰ δὲ μὴ, ἔρχομαί σοι ταχὺ, καὶ κινήσω 

Thy λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 

6’ AANA τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ ver. 16. 

7 κἀγὼ μισῶ. ἅ Ὃ ἔχων οὖς ἀκουσάτω τί τὸ Πνεῦμα λέγει « xxi. 4; 
ταῖς ἐκκλησίαις" Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου 3“ "5 
τῆς ζωῆς, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου τοῦ Θεοῦ. 

8 ““: Καὶ τῷ ἀγγέλῳ τῆς ἐκκλησίας Σμυρναίων γράψον, Τάδε «i. 8, 11, 


λέγει ὁ πρῶτος καὶ ὃ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ὄζησεν' 
9 γΟΪδά cou τὰ ἔργα καὶ τὴν θλίψιν καὶ τὴν πτωχείαν, 
᾿ δὲ ef καὶ τὴν βλασφημίαν τῶν λογόντων ᾿Ιουδαίους εἶναι 


11,18; 

Esa. xii. 4; 
“πλούσιος *iiv- 6. 

y ver. 3. 18, 


19. 


10 ἑαυτοὺς, καὶ οὐκ εἰσὶν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. "Μηδὲν +1 Cor. ἐκ. 35; 
φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ, μέλλει βαλεῖν ἐξ ὑμῶν Oiv.7,8; | 
διάβολος εἰς φυλακὴν, ἵνα πειρασθῆτεε καὶ ἕξετε θλίψιν "15 


ἡμερῶν δέκα. γίνου πιστὸς ἄχρι 


20. ἄγγελο. The ruler or chief minister 
of the synagogue was called Sheliach Zibbor, 
the angel of the congregation. _(Buxtorf, Vi- 
tringa.) The address is to the church as well 
as to the bishop. See ii. 24. (ὑμῖν.) 

Ibid. ἂς εἶδες is probably an interpolation. 

Cnap. II. 1. Ignatius mentions Onesimus 
as bishop of Ephesus about A.D. 117. If he 
was the Onesimus mentioned in the Epistle to 
Philemon, as some martyrologies say, he was 
probably the angel of the church of Ephesus, 
when S. John wrote: though other accounts 
say that Caius was bishop of Ephesus after 
Timothy. Some have thought that it was 
Timothy himself. Most MSS, read ἐν ’Epdoy 
for 'Ἐφεσίνης. 

2. éweipdow. Probably ἐπείρασας τοὺς Aéyor- 
vas ἑαυτοὺς ἀποστόλους. These were perhaps 
the Gnostic teachers. 
᾿ 8. Most MSS. read καὶ ὑπομονὴν ἔχεις καὶ 
ἐβάστασας διὰ τὸ Svoud μου καὶ οὐκ ἐκοπίασας. 

_ 4. ἀγάπην πρώτην. The love which you had 
at the beginning. ~ 

δ. μγημόνενε οὖν. Remember therefore the 
degree of love which you formerly felt, but which 

ou have now ceased to feel. 


Ibid. ἐὰν μὴ peravehops. The. church of 


θανάτου, καὶ δώσω σοι τὸν 


Ephesus was praised for its purity by Ignatius, 
who wrote ten or twenty years later. 

6. Νικολαξτῶν. For writers, who have treated 
of the Nicolaitans, see Wolfius ad . All that 
we know of them is, that they were a branch of 
the Gnostics, who practised fornication, con- 
sidered it lawful to eat things sacrificed to 
idols, and claimed Nicolas the deacon as their 
founder. 

7. ζύλον τῆς ζωῆς. The tree of life means 
here that eternal life, which was lost by our 


first ts, and restored to us by Christ. 
Most MSS, read ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ 
Θεοῦ μου. 


8. Σμυρναίων. The bishop of Smyrna at this 
time was aagrsed Polycarp, and the reading is 
τῆς ἐν Σμύρνῃ ἐκκλησίας. 

. 9. πλούσιος. Rich in faith and good works. 
2 Cor. vi. 10. 

Ibid. Ιουδαίους. The Gnostics adopted much 
of Judaism in their philosophy. 

10. ἡμερῶν Séxa. This may mean literally 
ten years. The Apocalypse was probably seen 
in the year 96, and there is evidence of the per- 
secution having ceased at Smyrna after the 
ig of Ignatius, which has been placed in 
107. ι ! 


594 


δχχ. 14; 
xxi. 8; 


ΑΠΟΚΑΛΥΨΙΣ 


a a Q “A 
στέφανον τῆς ζωῆς. "ὋὉ ἔχων ots ἀκουσάτω τί τὸ Πνεῦμα. 


[Κεφ. 2. 


a a“ 9 4 3 a ? A o 
Met, xii. 9. λέγες ταῖς ἐκκλησίαις Ὁ νικῶν ob μὴ ἀδικηθῇ ἐκ τοῦ θανάτου 


τοῦ δευτέρου. 
bi 16. 


“ὐ Καὶ τῷ ἀγγέλῳ τῆς ἐν Περγάμῳ ἐκκλησίας γράψον, : 


Τάδε λέγει ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν" 
Οἷδα τὰ ἔργα σου καὶ ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ: 
Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά pov, καὶ οὐκ ἠρνήσω τὴν πίστιν 
μου καὶ ἐν ταῖς ἡμέραις ἐν αἷς ᾿Αντίπας ὁ μάρτυς μου ὁ πιστὸς, 
¢Nom. xxi, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν, ὅπου κατοικεὶ ὁ Σατανᾶς. “᾿ΑἈλ᾽: 


xxiii., xxiv., ν 


ἔχω κατὰ σοῦ oAbya, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν 
Βαλαὰμ, ὃς ἐδίδασκεν τῷ Βαλὰκ ϑαλεῖν σκάνδαλον ἐνώπιον 
τῶν νἱῶν ᾿Ισραὴλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι. 


οὕτως 1 


ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν τῶν Νικολαϊτῶν, ὃ μισῶ. 


ἀὶ. 16; 
ix. 15, 21; , 


ἁ Μετανόησον' εἰ δὲ μὴ, ἔρχομαί σοι ταχὺ, καὶ πολεμήσω μετ᾽ 1 


Ess. αὶ 4; αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μον. Ὃ ἔχων ods ἀκου-! 


Eph. vi. 17; 


\ a“ a ” 9 UU Ε 
4 Thees.ii.8; 7 atw τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις 


Τῷ νικῶντι δώσω 


Heb. ἵν. 12. αὐτῷ φαγεῖν ἀπὸ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ 
ψῆφον λευκὴν, καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον, 
ὃ οὐδεὶς ἔγνω εἰ μὴ ὁ λαμβάνων. 


ei. 14, 15, 


“e Kai τῷ ἀγγέλῳ τῆς ἐν Θνυατείροις ἐκκλησίας γράψον, 1 


Τάδε λέγει ὁ υἱὸς τοῦ Θεοῦ, ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς 
φλόγα πυρὸς, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ' Οἷἶδά | 
σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν διακονίαν, καὶ τὴν πίστιν 
καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου, καὶ τὰ ἔσχατα 


(1 Reg. 
xvi. 81; \ 


πλείονα τῶν πρώτων. Τ᾽ Αλλ᾽ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἐᾷς : 


4 Reg. ix.7; τὴν γυναῖκα ᾿Ιεζαβὴλ, τὴν λέγουσαν ἑαυτὴν προφῆτιν, διδάσ- 


pe τ κειν καὶ πλανᾶσθαι ἐμοὺς δούλους, πορνεῦσαι καὶ εἰδωλόθυτα 
3. φαγεῖν. Καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ ἐκ τῆς πορ- 1 


νείας αὐτῆς, καὶ οὐ μετενόησεν. ἰδοὺ, ἀγὼ βάλλω αὐτὴν εἰς 


11. ἀδικηθῇ. See note at ix. 4. 

__ Ibid. θανάτον δευτέρον. This evidently means 
the punishment of hell: and our Saviour speaks 
of God destroying body and soul in hell. Matt. 
x. 28 


14, Βαλαάμ. That Balaam advised Balak to 
seduce the Israelites to idolatry by the Midian- 
itish women, is said in Numb. xxxi. 16, and 
much more at length by Josephus, vol. i. 
p- 218. Τὴν διδαχὴν Βαλαὰμ is, that which 
Balaam taught Balak: and in like manner the 
Nicolaitans seduced the Christians to eat εἰδω- 
λόθντα, and to commit fornication. 

16. ὃ μισῶ. The reading seems to be ὁμοίως. 

17. φαγεῖν ἀπὸ is perhaps an interpolation. 

Ibid. κεκρυμμένου. In allusion to the manna 


being placed in the ark of the covenant, where it. 


was never seen but by the high priest. Schoet- 
genius. 
Ibid. ψῆφον λευκήν. A white stone was a 
sign of acquittal. Ovid. Met. xv. 41:— 
“‘ Mos erat antiquis niveis atrisque on ei 
His damnare reos, illis absolvere culpa.” 


In ni 12. Christ ς; 
See v. 9. 


Ibid. ὄνομα καινόν. 
this τὸ ὄνομά μον τὸ καινόν. 

Ibid. ἔγνω, 1. οἶδεν. 

18. Some have supposed this to be Irene 
but the notion is refuted by Massuet. p 
p. Ixxxix. 

19. καὶ before τὰ ἔσχατα is omitted in m: 
MSS. 

20. The reading seems to be, ἀλλ᾽ ἔχω κι 
σοῦ, ὅτι ἀφεῖς τὴν γυναῖκα ᾿Ιεζξαβὲλ, ἡ Ad 
ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ pes τ 
ἐμοὺς δούλους, πορνεῦσαι καὶ φαγεῖν εἶδω, 
Oura. 

Ibid. Ἰεξζαβήλ. Tertullian says, ‘‘ Heretic 
feminam, qu quod didicerat a Nicolaitis « 
cere susceperat, in ecclesiam latenter introc 
cebat,” p. 571. The allusion is probably to | 
Gnostics. 

21. Most MSS. read—tvu μετανοήσῃ, καὶ 
θέλει μετανοῆσαι ἐκ τῆς πορνείας αὑτῆς. 

22. εἰς κλίνην. Her adulterous bed shall 
changed to a bed of sickness. Schleuan 
Woodhouse. 


Κεφ. 2, 3.] 


INANNOT. 


535 


κλίνην, καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλίψιν μογάλην, 
28 ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῶν, ξκαὶ τὰ τέκνα αὐτῆς ε τα 125 


1 Sam. xvi.7; 


ἀποκτενῶ ἐν Oavarep καὶ γνώσονται πᾶσαι ai ἐκκλησίαι ὅτι 1 Par. 
ἐγώ εἶμι ὁ ἐρευνῶν νεφροὺς καὶ καρδίας" καὶ δώσω ὑμῖν ἑκάστῳ BI} 


xxix. 17; 


24 κατὰ Ta ἔργα ὑμῶν. Ὑμῖν δὲ λέγω καὶ λοιποῖς τοῖς ἐν Θνα- Pasi. vii. 105 


Ixii. 18; 


τείροις, ὅσοι οὐκ ἔχουσι τὴν διδαχὴν ταύτην, καὶ οἵτινες οὐκ Jor, xi. 80, 
ὄγνωσαν τὰ βάθη τοῦ Σατανᾶ, ws λέγουσιν, Οὐ βαλῶ ἐφ᾽ ὑμᾶς Matt. xvi. 275 
οὔ ἄλλο βάρος: "πλὴν ὃ ἔχετε κρατήσατε, ἄχρις οὗ ἂν ἥξω. rarer eid 
26 Καὶ 6 νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου, δώσω Rom. il 6; 


4 Cor. v. 10. 


2} αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν, καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ * iii. 11. 


σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται, ὡς κἀγὼ 


ν ‘iii. 21; 
Peal. ii. 8; 


28 εἴληφα παρὰ τοῦ πατρός pou’ καὶ δώσω αὐτῷ τὸν ἀστέρα ἴα. ταὶ! 29; 


29 τὸν πρωϊνόν. Ὃ éywy ots ἀκουσάτω τί τὸ Πνεῦμα λέγει 


ταῖς ἐκκλησίαις. 


1 Cor. vi. 3. 


κί, 4,16, 20; 


8 “k Kal τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον, 4-1: 


iv. 35 


Τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ Θεοῦ καὶ τοὺς v. 6. 


ἑπτὰ ἀστέρας" 


Οἷδά σου τὰ ἔργα, ὅτι τὸ ὄνομα ἔχεις re το". 19: 


xvi. 15; 


2 ths, καὶ νεκρὸς et. Γίνου γρηγορῶν, καὶ στήριξον τὰ λουπὰ ἘΔ ππΙγ: 


ἃ μέλλει ἀποθανεῖν. οὐ γὰρ εὕρηκά σου τὰ ἔργα πεπλη 
8 μένα ἐνώπιον τοῦ Θεοῦ. ἱμνημόνευε οὖν πῶς εἴληφας καὶ 
ἤκουσας, καὶ τήρει, καὶ μετανόησον. 


- 1 Thess. v.23 
4 Pet. iii. 10, 
m iy. 43 


Ἐὰν οὖν μὴ γρηγορήσῃς, τὶ 1s 


ἥξω ἐπὶ σὲ ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ.» « ται. 8; 
4 τ Ἔχεις ὀλίγα ὀνόματα καὶ ἐν Σάρδεσιν, ἃ οὐκ ἐμόλυναν τὰ ταὶ τ, 


ἱμάτια αὐτῶν" καὶ περιπατήσουσι per ἐμοῦ ἐν λευκοῖς, 


σ,», Exod. 
ὉΤῈ | xii, 82; 


δ ἄξιοί εἰσιν. "'Ο νικῶν, οὗτος περιβαλεῖταε ἐν ἱματίοις λευκοῖς" Psal.ixix.29; 


Matt. x, 83; 


καὶ ov μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς, Phil. iv. 3. 


22. μοιχεύοντα. This seems specially to 
mean Christians: they were wedded to Christ, 
but were seduced by the Gnostics, 

Ibid. ἔργων αὐτῶν, 1. ἔργων αὐτῆς. 

28, ἐρευνῶν καρδίας. The Gnostics persuaded 
the Christians to save themselves from perse- 
cution by denying their faith. Christ says that 
this prevarication cannot deceive bim. 

24. καὶ λοιποῖς, |. τοῖς λοιποῖς. 

Ibid. τὴν διδαχὴν ταύτην. This doctrine, viz. 
that it is lawful to eat εἰδωλόθντα. 

Ibid. ὡς λέγουσιν refers to βάθη. The Gnos- 
tics called their doctrines deep mysteries: our 
Saviour calls them the deep mysteries of Satan. 

26. ὁ νικῶν--αὐτῷ. There is a similar con- 
struction in iii. 12; Acts vii. 40; and in Xeno- 
phon, of δὲ φίλοι, ἥν τις ἐπίστηται αὐτοῖς χρῆ- 
σθαι, ὥστε ὠφελεῖσθαι ax’ αὐτῶν, τί φήσομεν 
αὐτοὺς εἶναι ; CEcon. c. 1. § 14. p. 648. 

Ibid. ἐπὶ τῶν ἐθνῶν. All this passage relates 
to the conduct of Christians under persecution : 
and it probably means, that, if they continue 
firm, Christ will ultimately shew their advan- 
tage over the heathen, when the Christians are 
admitted into heaven, and the heathen are 
broken in pieces like a potter’s vessel. 


28. ἀστέρα. In xxii. 16. Christ calls him- 
self the bright and morning star; and he says 
here, that to him, who preserves his faith in 
the time of persecution, he will give himself: 
i.e. Christ will dwell with him, and he with 
Christ. 

Cuap. IIT. 1. τὸ ὄνομα, 1. ὄνομα without the 
article. 7 know thy works, that thou hast only a 
name of being alive, or art alive only in name, 
and that really tho art dead. 

2. Γίνον γρηγορῶν. Awake from this sleep of 
death. 

Ibid. μέλλει ἀποθανεῖν, 1. ἔμελλες ἀποβαλεῖν. 
Preserve what still remains, and which you have 
so nearly lost. ᾿ 

Ibid. πεπληρωμένα, perfect, satisfactory, 1. 6. 
answering to the measure which God requires; 
1, Θεοῦ μου. 

8. εἴληφας καὶ ἤκουσας. Remember the doe 
trine which you received, and the precepts which 
you heard. 

4. 1. ἀλλ᾽ ἔχεις bn. ὃν. ἐν Σάρδ. 

Ibid. ἐν λευκοῖς seems to mean the white 
garments of a Christian life: see ver. 18. : 

δ. οὗτος, |. οὕτως. 





ὅ86 


AIIOKAATPIZ 


[Keg. 3. 


καὶ ἐξομολογήσομαι τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πτατρός μου 
καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. ‘O ἔχων ots ἀκουσάτω τί τὸ ¢ 
Πνεῦμα λέγει ταῖς ἐκκλησίαις. 


Φ wer. 14; 
Job xii. 14; 


“ὁ Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον, 7 


Kea. xxii.22, Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινὸς, ὁ ἔχων τὴν κλεῖδα τοῦ “Δαβὶδ, 
ὁ ἀνοίγων καὶ οὐδεὶς κλείει, καὶ κλείει καὶ οὐδεὶς ἀνούγει' 
Οἷδά cov τὰ ἔργα' ἰδοὺ, δέδωκα ἐνώπιόν σον θύραν ἀνεῳγμένην, ε 
«καὶ οὐδεὶς δύναται κλεῖσαι αὐτήν ὅτι μικρὰν ἔχεις δύναμιν, 
καὶ ἐτήρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μου. 


P ii. 9. 


PiS0v, δίδωμι ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων g 


ἑαυτοὺς ᾿Ιουδαίους εἶναι, καὶ οὐκ εἰσὶν, ἀλλὰ ψεύδονταε, ἰδοὺ, 
ποιήσω αὐτοὺς ἵνα ἥξωσι καὶ προσκυνήσωσιν ἐνώπιον τῶν 
ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. ὍΟτε ἐτήρησας 1 
τὸν λόγον τῆς ὑπομονῆς pov, κἀγώ σε τηρήσω ἐκ τῆς ὥρας 
τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης 


qi. 8; 
ii. 35; 

xxii. 7, 12; 
Phil. iv. 5. 

εἴ Reg. vii. 
41]. 


ὅλης, πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. VI80v, ἔρχο- 1 
μαι ταχύ κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου. 
ΓῸ νικῶν, ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ Θεοῦ pou, 1 
καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ 


ὁ χχὶ. 3,10: Θεοῦ μου, καὶ τὸ ὄνομα τῆς πόλεως τοῦ Θεοῦ μου, "τῆς καινῆς 


Gal. iv. 36: 
Heb. xii. 22. 


Ἱερουσαλὴμ, ἣ καταβαίνει ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ Θεοῦ 


μου, καὶ τὸ ὄνομά μου τὸ καινόν. Ὃ ἔχων ovs ἀκουσάτω τίι 
τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις. 
“ Καὶ τῷ ἀγγέλῳ τῆς ἐκκλησίας Λαοδικέων γράψον, Τάδε 1 


82. 5, 6; 
Col, i. 15. 


λέγει ὁ Auny, ὁ μάρτυς ὁ πιστὸς Kai ἀληθινὸς, 'ἡ ἀρχὴ τῆς 
κτίσεως τοῦ Θεοῦ: Οἷδά σου τὰ ἔργα, ὅτι οὔτε ψυχρὸς εἶ οὔτε 1 


ζεστός: ὄφελον ψυχρὸς εἴης ἢ ζεστός" οὕτως ὅτι χλιαρὸς εἶ, καὶ 1 
οὔτε ψυχρὸς οὔτε ζεστὸς, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός 

© 1Cor.iv.8. μου. “ὅτε λέγεις, “Ore πλούσιός εἶμι, καὶ πεπλού καὶ: 
μο ; με, ύτηκα, 


“5 wii. 18; 
xvi. 15; 
xix. 8; 


οὐδενὸς χρειαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος 
καὶ ἐλεεινὸς, καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνὸς, τσυμβου- 


2Cor. ν.8, λεύω σοι ἀγοράσαι παρ᾽ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς, 


7. κλεῖδα, 1. κλεῖν. The passage is taken 
‘from Isaiah xxii. 22, where it is τὴν κλεῖδα 
οἴκου Aavi8. The house of David means here, 
-the Christian church, of which Christ has the 
key, and gives it to those who are themselves 
faithful, and are anxious to convert others. 

. 8. θύραν, an opportunity of preaching the gos- 
spel See 1 Cor. xvi. 9. 

Ibid. μικρὰν δύναμιν. In allusion to the 
-small number of believers, and the power of 
: their heathen enemies. 

9. δίδωμι is the same as ποιήσω. I will give 
some of these persons into your power, and 
<cause them to come ὅς. They were probably 
Gnostics, (see ii. 9,) some of whom came over 
to Christianity about this time. 

14. 1. τῆς ἐν Λαοδικείᾳ ἐκκλησίας. 


Ibid. ὁ ᾿Αμήν. In Isaiah Ixv. 10. Goc 
called JON UN, 

Ibid. ἡ ἀρχὴ, the principle, that which : 
called creation into being. 

15. ψυχρὸς---ζεστός. It has been obser 
that this may be an allusion to the cow 
round Laodicea, which is fall of hot spri 
and exhalations. 

16. ἐμέσαι. This is the effect produced 
lukewarm water. 

17. wrexds—ruprds—yuprds. These 1] 
defects and their remedies are mentioned 
ver. 18. 

18. πεπυρωμένον. He alludes to the fin 
persecution, which would shew whether t 
were really rich in faith. 


Κεφ. 8, 4.) 


IQNANNOT. 


537 


iva πλουτήσῃς" καὶ ἱμάτια λευκὰ, ἵνα περιβάλῃ, καὶ μὴ pave- 
ρωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου" καὶ κολλούριον ἔγχρισον 
19 τοὺς ὀφθαλμούς σου, ἵνα βλέπῃς. Υ ἐγὼ ὅσους ἐὰν φιλῶ, ἐλέγχω ἀν 17; 


20 καὶ παιδεύω: ζήλωσον οὖν καὶ μετανόησον. 
ἐπὶ τὴν θύραν καὶ κρούω" ἐάν τις ἀκούσῃ τῆς φωνῆς μου, 


Ε LY rov. iii. 

τ᾽ Ιδοὺ, ὅστηκα 11,12. ας 
eb. xii. δ, 

3 Cant. v. 2; 


καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν, καὶ δειπνήσω Job. xiv. 31, 


21 μετ᾽ αὐτοῦ, καὶ αὐτὸς μετ᾽ ἐ 


καθίσαι per’ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα 


A “ ἄο. 
. Ὁ νικῶν, δώσω αὐτῷ. 96,97; 


καὶ Matt.xix.28 ; 
Lu. xxii. 30; 


22 ἐκάθισα μετὰ τοῦ πατρός pou ἐν τῷ θρόνῳ αὐτοῦ. “O ἔχων 1 Cor. wi. 3; 


οὗς ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις." 


4 Tim. ii. 18. 


4 META ταῦτα εἶδον, καὶ ἰδοὺ, θύρα ἠνεῳγμένη ἐν τῷ vi. 10. 
οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη, ἣν ἤκουσα ὡς σάλπυγγος λαλού- 
ons μετ᾽ ἐμοῦ, λέγουσα, “’AvaBa ὧδε, καὶ δείξω σοι ἃ δεῖ 

2 γενέσθαι μετὰ ταῦτα." ‘Kai εὐθέως ἐγενόμην ἐν πνεύματι" « ech 1.36; 
καὶ ἰδοὺ, θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶ ἐπὶ τοῦ θρόνου “ ᾿ 

8 καθήμενος" καὶ ὁ καθήμενος ἦν ὅμοιος ὁράσει λίθῳ ἰάσπιδι 
καὶ σαρδίνῳ' καὶ ἶρις κυκλόθεν τοῦ θρόνον ὁμοία ὁράσει σμα- 

4 ραγδίνῳ. Καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι καὶ τέσσαρες" 
καὶ ἐπὶ τοὺς θρόνους εἶδον τοὺς εἴκοσι καὶ τέσσαρας πρεσβυ- 
τέρους καθημένους, περιβεβλημένους ἐν ἱματίοις λευκοῖς, καὶ 

5 ἔσχον ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. “Καὶ ἐκ 4i.4; 
τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ βρονταὶ καὶ φωναί' ᾿ς" 


καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνον, ai 


6 εἰσι τὰ ἑπτὰ πνεύματα τοῦ Θεοῦ' “καὶ ἐνώπιον τοῦ θρόνου ε xy. 5, 
θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ. Καὶ ἐν μέσῳ τοῦ θρόνου 
καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῶα γέμοντα ὀφθαλμῶν ἔμ- 

7 προσθὲεν καὶ ὄπισθεν. καὶ τὸ ζῶον τὸ πρῶτον ὅμοιον λέοντι, 


καὶ τὸ δεύτερον ζῶον ὅμοιον μόσχῳ, καὶ τὸ τρίτον ζῶον ἔχον 


(i, 4,8; 


\ ἢ eo \ 2 a ra > an, 
TO TTPOCWTOV WS avO poy os, καὶ TO TET apTov ζῶον οὁμοιον ἀετῷ «I. 17; 
t f , a ὃν ς . 09 ’ , xvi. 5; 
8 πετωμενῷ. καὶ Tegoapa ζῶα, καθ εαυτο, εἶχον ἀνὰ πτ CpU- Kea. vi. 3, 8. 


18. ἱμάτια λευκά. He had said that they 
were naked, i.e. not clothed with good works, 
and he now tells them to put on white gar- 
ments, i. e. to live as Christians: see ver. 4 

Ibid. κολλούριον. He had said that they 
were blind, i.e. they could not see the true 
light of the gospel; and he now tells them to 
buy ointment of Christ. 

19. ζήλωσον οὖν. Envy therefore those who 
are thus reproved by me. 


Cuap. IV. 1. Mera ταῦτα εἶδον. I had 
art vision after this. This vision lasts to 
xi. e 


Ibid. θύρα. So Ezech. i. 1, καὶ ἠνοίχθησαν 
of οὐρανοὶ, καὶ ἴδον ὁράσεις Θεοῦ. See also 
Matt. iii. 16; Acts vii. 56. 

Ibid. ἡ πρώτη. In allusion to i. 10. Lo! 
the heavens were opened, and lo! there was the 
former voice, which I had heard as of a trumpet 
speaking to me, and it said &c. 


Ibid. μετὰ ταῦτα. This seems to shew, that 
the present vision related to things which were 
to happen after the things contained in the 
former vision. See i. 1, 19. 

2. καθήμενος. This seems to mean God the 
Father: it was not God the Son: see v. 6, 7; 
vii. 10. 

8. σαρδίνῳ, 1. capdly. 

4. πρεσβυτέρους. These elders had been re- 
deemed by the blood of Christ, v. 9; they were 
therefore human beings, and perhaps they re- 
presented the Jewish and Gentile church, twelve 
patriarchs and twelve apostles. Victorinus, Pri- 
masius, Le Moyne. 

Ibid. ἔσχον is perhaps an interpolation. 

δ. τὰ ἑπτὰ πνεύματα. See note ati. 4, 

6. 1. ὡς θάλασσα. 

Ibid. {aa may perhaps be rendered cheru 
bims. 


8. καθ᾽ ἑαυτὺ, 1. καθ’ ἂν αὐτῶν. 


588 AITIOKAAT PI 


yas ἕξ κυκλόθεν, καὶ ἔσωθεν γέμοντα ὀφθαλμῶν, καὶ avd- 
παυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντα, “ “Αγιος, ἅγιος, 
ἅγιος, Κύριος ὁ Θεὸς ὁ παντοκράτωρ, ὁ ἣν καὶ ὁ ὧν καὶ ὃ 
ἐρχόμενος." Καὶ ὅταν δώσουσι τὰ ζῶα δόξαν καὶ τιμὴν καὶ! 
εὐχαριστίαν τῷ καθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς 
αἰῶνας τῶν αἰώνων, πεσοῦνται οἱ εἴκοσι καὶ τέσσαρες πρεσ-! 
βύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου, καὶ προσκυνή- 
σουσι τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ βαλοῦσι 


[Κεφ. 4, ὃ. 


εν.13. τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες, “Εἴ ξιος | 
εἶ, Κύριε, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμεν' 
ὅτι σὺ ἔκτισας τὰ πάντα, καὶ διὰ τὸ θέλημά cov εἰσὶ καὶ 
ἐκτίσθησαν." 
hEsech.iit KAI εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου! 
δὰ βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον 
σφραγῖσιν ἑπτά. Kai εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ' 
φωνῇ μεγάλῃ, “ Τίς ἐστιν ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι 
τὰς σφραγῖδας αὐτοῦ ; Καὶ οὐδεὶς ἠδύνατο ἐν τῷ οὐρανῷ, i 
οὐδὲ ἐπὶ τῆς γῆς, οὐδὲ ὑποκάτω τῆς γῆς, ἀνοῖξαι τὸ βιβλίον, 
οὐδὲ βλέπειν αὐτός Καὶ ἀγὼ ἔκλαιον πολλὰ, ὅτι οὐδεὶς ἄξιος 4 
εὑρέθη ἀνοῖξαι καὶ ἀναγνῶναι τὸ βιβλίον, οὔτε βλέπειν αὐτό. 
ixst.16; καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι, “ Μὴ κλαῖε" ἰδοὺ, ἐνί- t 
Ser ai κησεν ὁ λέων ὁ ὧν ἐκ τῆς φυλῆς ‘Iovda, ἡ pita AaBid, ἀνοῖξαι 
Esa. xl. 1113) τὸ βιβλίον καὶ λῦσαι τὰς ἑπτὰ σφραγῖδας αὐτοῦ." *Kai εἶδον, 6 
bi. 4; καὶ ἰδοὺ, ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζώων, καὶ ἐν 
Ἔα" μέσῳ τῶν πρεσβυτέρων, ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχον 


oa 46. κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτὰ, οἵ εἰσι τὰ ἑπτὰ τοῦ Θεοῦ 


1Pet.i.19. πνεύματα, τὰ ἀπεσταλμένα εἰς πᾶσαν τὴν γῆν. Καὶ ἦλθε 

καὶ εἴληφε τὸ βιβλίον ἐκ τῆς δεξιᾶς τοῦ καθημένον ἐπὶ τοῦ 
| vill. δ, 4; θρόνου. : ἱκαὶ ὅτε ἔλαβε τὸ βιβλίον, τὰ τέσσαρα ζῶα καὶ οἱ 
Peal. cali. 3, εἰκοσιτέσσαρες πρεσβύτεροι ἔπεσον ἐνώπιον τοῦ ἀρνίον, ἔχοντες 


8. γέμοντα, 1]. γέμουσιν. 8. οὐδεὶς ἠδύνατο. There was no one of ε 





9. δώσουσι, 1. δῶσι. 

11. Κύριε. Many MSS. read ὁ Κύριος καὶ ὁ 
Θεὸς ἡμῶν ὃ ἅγιος. 

Ibid. εἰσὶ, 1. ἦσαν. 

Cuap. V. 1. ἐπὶ τὴν δεξιὰν may be trans- 
lated, in the right hand: see ver. 7; xx. 1. 

Ibid. ἔσωθεν καὶ ὄπισθεν, (1. ἔξωθεν,) on both 
sides. The books of the ancients were rolls of 
parchment, and this contained writing on both 
sides. 8. John could not have known this.be- 
fore the roll was unfolded: he only saw a book, 
βιβλίον : and he knew afterwards that this book 
contained writing on both sides, 

Ibid. κατεσφραγισμένον, sealed down. The 
seals were placed upon the last fold, and the 
τ could not be opened without breaking 
them. 


2. Τίς ἐστιν ἄξιος; Who is dignily suffi- 
aay ἄξ of dignity 


nity sufficient, the same as ἄξιος εὑρέθη in vei 

4. πολλὰ, 1]. πολύ. 

Ibid. καὶ ἀναγνῶναι is omitted in many M 

5. ἐνίκησεν--- ἀνοῖξαι. Hath prevailed so a 
open &c.; i. 6, hath surmounted the difficu 
and is found of dignity sufficient. 

Ibid. ὁ ὧν ἀκ, J. ὁ ἐκ. 

Ibid. ῥίζα Δαβίδ. Isaiah calls Christ ἡ , 
τοῦ ᾿Ιεσσαὶ, (xi. 10,) where it seems to mi 
the root which springs from Jesse, as it is 
ver. 1, ῥάβδος ἐκ τῆς ῥίζης "lercal, 

Ibid. λῦσαι is perhaps an interpolation. 

6. καὶ ἰδοὺ may be expunged. 

Ibid. ὀφθαλμούς. Compare Zech. iv. 10, ὅ 
οὗτοι ὀφθαλμοί εἰσιν οἱ ἐπιβλέποντες ἐπὶ πᾶ 
τὴν γῆν. 

Ibid. ἑπτὰ πνεύματα. See note at i. 4. 

Ibid. of εἰσι, 1. & εἰσι. 

7. τὸ βιβλίον is perhaps an interpolation. 


Κεφ. 5, 6.) 


INANNOT. 


539 


ὅκαστος κιθάρας, καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, al 
9 εἰσιν αἱ προσευχαὶ τῶν ἁγίων: "Kal ἄδουσιν ὠδὴν καινὴν, λέ- raed 


ct. xx. 28; 


γοντες, “"Aftos εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς odpa- 1 cor. vi. 20; 
γῖδας αὐτοῦ ὅτι ἐσφάγης, καὶ ἡγόρασας τῷ Θεῷ ἡμᾶς ἐν τῷ ea 
αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, Co. 5 145 


10 "καὶ ἐποίησας ἡμᾶς τῷ Θεῷ ἡμῶν βασιλεῖς καὶ ἱερεῖς, 
ο Καὶ εἶδον, καὶ ἤκουσα φωνὴν 1 sob. i. 1. 
ἀγγέλων πολλῶν κυκλόθεν τοῦ θρόνου, καὶ τῶν ζώων, καὶ τῶν 5} δ᾽ 


11 βασιλεύσομεν ἐπὶ τῆς γῆς." 


Heb. ix. 18 
1 Pet. i. 
18, 19; 


πρεσβυτέρων" καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ Exod. xix.6; 


1 Pet. ii. 5, 9. 


12 χιλιάδες χιλιάδων, Ῥλέγοντες φωνῇ μεγάλῃ, “"Αξιόν ἐστε τὸ o Danvi.10. 
ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ » iv. 11. 

18 σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. “Καὶ " Pdi. 10. 
πᾶν κτίσμα ὅ ἐστιν ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ, καὶ ὑποκάτω 
Ths γῆς, καὶ ἐπὶ τῆς θαλάσσης & ἐστι, καὶ τὰ ἐν αὐτοῖς πάντα, 
ἤκουσα λέγοντας, “ Τῷ καθημένῳ ἐπὶ τοῦ θρόνου καὶ τῷ ἀρνίῳ 
@ 9 ’ LY A e , N lA 3 \ 4 δὰ 
ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας 


a 2° 2) 
14 τῶν αιἰωνων. 


Καὶ τὰ τέσσαρα ζῶα ἔλεγον, “᾿Αμήν"" 


Ἁ e 
Καὶ Ol 


εἰκοσιτέσσαρες πρεσβύτεροι ὄπεσαν καὶ προσεκύνησαν ζῶντι 


εἰς τοὺς αἰῶνας τῶν αἰώνων. 


6 KAI εἶδον ὅτε ἤνοιξε τὸ ἀρνίον μίαν ἐκ τῶν σφραγίδων, καὶ 
ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζώων λέγοντος ὡς φωνῆς βροντῆς, 

2 “ Ἔρχου καὶ βλέπε." τ Καὶ εἶδον, καὶ ἰδοὺ, ἵππτος λευκὸς, καὶ " xix. 11. 
ὁ καθήμενος ἐπ᾽ αὐτῷ ἔχων τόξον, καὶ ἐδόθη αὐτῷ στέφανος, 


καὶ ἐξῆλθε νικῶν, καὶ ἵνα νικήσῃ. 


8 Kai ὅτε ἤνοιξε τὴν δευτέραν σφραγῖδα, ἤκουσα τοῦ δεντέρου 


4 ζώου λέγοντος, “Ἔρχου καὶ βλέπε.᾽ 


Καὶ ἐξῆλθεν ἄλλος ἴπ- 


πος πυρρὸς, καὶ τῷ καθημένῳ ἐπ᾽ αὐτῷ ἐδόθη αὐτῷ λαβεῖν τὴν 


8. ἕκαστος refers only to the twenty-four 
elders, not to the ζῶα. 

9. κῥὁδὄὲῃὴν καινὴν may mean, the new song, in 
the same sense as ὄνομα καινὸν in ii. 17, iit. 12. 
The name of Christian, and songs of praise ad- 
dressed to Christ, were new at the time when 
S. John was writing. 

Ibid. trydpacas Saas, The elders speak not 
only in their own name, but in that of all 
Christians. See note at iv. 4 

10. Many MSS. read αὐτοὺς for ἡμᾶς, and 
βασιλεύσουσι. 

11. τῶν ζώων is governed, not by κυκλόθεν, 
(.. κύκλῳ,) but by φωνήν. I heard the voices 
of the angels round the throne, and of the {@a, 
and of the elders. 

13. If we consider, that the Lamb is here 
united with God the Father (see note at iv. 2.) 
in receiving worship from every creature, xrl- 
copa, it is hardly possible to conceive that the 
Son himself is a created being. 

Ibid. ἐν τῇ γῇ, 1. ἐπὶ τῆς γῆς. 

Ibid. πάντα, Ἰ. πάντας. 

14. The words εἰκοσιτέσσαρες and ζῶντι--- 


αἰώνων are perhaps to be omitted. 

Cnap. VI. 1. The visions, which S. John 
now saw upon the opening of each seal, were 
not depicted upon the roll, nor would its con- 
tents perceptible till all the seals were 
opened: but at the same time that the Lamb 
opened the first seal, S. John saw the figure of 
a white horse &c. and so with the rest. 

Ibid. σφραγίδων, |. ἑπτὰ oop. 

Ibid. ἑνός. The first. See νοῦ. 8. 

Ibid. φωνῆς, 1. φωνή. Many MSS. omit καὶ 
βλέπε. 

2. A multitude of commentators, ancient 
and modern, refer this vision to the going 
forth of the apostles to preach the gospel. The 
white horse denoted their going, not as warriors, 
but as messengers of peace. The final triumph 
of the gospel is also indicated. 

8. καὶ βλέπε is perhaps to be omitted. 

4. ἵππος xuppés. This probably denotes the 
quarrels of Christians among themselves, which 
proceeded to a dreadful extent in the fourth 
century. Compare our Saviour’s prediction in 
Matt. x. 34. 


540 


AIIOKAAT PI 


(Keg. 6. 


εἰρήνην ἀπὸ τῆς γῆς, Kal ἵνα ἀλλήλους σφάξωσι, καὶ ἐδόθη 


αὐτῷ μάχαιρα μεγάλη. 


Καὶ ὅτε ἤνοιξε τὴν τρίτην σφραγῖδα, ἤκουσα τοῦ τρίτου ζώου 5 


λέγοντος, “Ἔρχου καὶ βλέπε." 


Καὶ εἶδον, καὶ ἰδοὺ, ἵππος 


μέλας, καὶ ὁ καθήμενος ἐπ᾽ αὐτῷ ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ. 


‘iz.4. = Sxai ἤκουσα φωνὴν ἐν μέσῳ τῶν τεσσάρων ζώων λέγουσαν, ς 
“ Χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῆς Snvapiov 
καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσης." 

Καὶ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν 7 
τοῦ τετάρτου ζώου λέγουσαν, “Ἔρχου καὶ βλέπε." Kad εἶδον, 8 
καὶ ἰδοὺ, ἵππος χλωρὸς, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ, ὄνομα 
αὐτῷ ὁ Θάνατος, καὶ 6 Gdns ἀκολουθεῖ per αὐτοῦ" καὶ ἐδόθη 
αὐτοῖς ἐξουσία ἀποκτεῖναι ἐπὶ τὸ τέταρτον τῆς γῆς ἐν ῥομφαίᾳ 
καὶ ἐν λιμῷ καὶ ἐν θανάτῳ, καὶ ὑπὸ τῶν θηρίων τῆς γῆς. 

ἐμ 9: ‘Kal ὅτε ἤνοιξε τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ 9 

ia. 13; θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ 

τιν 1) Θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον, καὶ ἔκραζον φωνῇ μεγά- 10 

xn. 4. An λέγοντες, “Ἕως πότε, ὁ δεσπότης ὁ ἅγιος καὶ 6 ἀληθινὸς, 
οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἀπὸ τῶν κατοικούντων 

Hare ἐπὶ τῆς γῆς ;᾽ "Καὶ ἐδόθησαν ἑκάστοις στολαὶ λευκαὶ, καὶ il 

« Joel ii, ἐρρέθη αὐτοῖς ἵνα ἀναπαύσωνται ἔτι χρόνον μικρὸν, ἕως οὗ 

Ὅ,4} πληρωθῶσι καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν, οἱ 

rage μέλλοντες ἀποκτείνεσθαι ws καὶ αὐτοί. 

Act. ii. 20. 


4. ἀπὸ τῆς γῆς, 1. ἐκ τῆς γῆς. 

5. καὶ βλέπε may be omitted. 

Ibid. ἵππος μέλας. This may denote the 
middle or dark ages. 

Ibid. ζυγόν. Dean Woodhouse takes this 
literally for @ yoke, as denoting the supersti- 
tious and burdensome ceremonies, which were 
imposed in those times of ignorance. 

6. Χοῖνιξ olrov. This was as much as one 
man could consume in a day: and a denarius 
(which was one day’s pay, Matt. xx. 2.) would 
procure sixteen chceenices of wheat in the time 
of Cicero, or twenty in the time of Trajan. 
There was therefore a great scarcity, when a 
denarius could only purchase one cheenix of 
wheat; and three cheenices of barley were 
equally dear at the same price: but it is pro- 
bable, that we are to understand a scarcity of 
spiritual food, as in Amos viii. 11, not a famine 
of bread, nor a thirst of water, but of hearing of 
the words of the Lord. This was peculiarly the 
case in the dark ages. 

Ibid. μὴ ἀδικήσῃς. The oil and wine may 
denote the saving truths of the gospel, (Isaiah 
lv. 1,) and the exclamation concerning the 
dearness of wheat and barley, i.e. the scarcity 
of spiritual instruction, is followed by a charge 
to the feachers of those days not to corrupt the 
gospel : a charge, which the event shewed to 

Θ very necessary. 


*Kai εἶδον ὅτε ἤνοιξε τὴν σφραγῖδα τὴν ἕκτην, καὶ ἰδοὺ, 13 


7. λέγουσαν, l. λέγοντος, and omit καὶ βλέπε. 

8. ἵππος χλωρός. This period is a continus- 
tion of the last, and denotes the devastation of 
the church from the Mahometans and papal 
Rome. Compare Ezek. xiv. 21. 

Ibid. ἀκολουθεῖ, |. ἠκολούθει. 

Ibid. Most MSS. read ἐδόθη αὐτῷ ἐξουσία 
ἐπὶ τὸ τέτ. τῆς γῆς ἀποκτεῖναι ἐν ῥομφ. 

Ibid. τὸ τέταρτον τῆς γὙῆΞ may mean a large 
portion of the Christian world. 

9. We need not take this period as a conti- 
nuation of the last. Several pictures or images 
were represented to S. John, and though the 
four first may have marked consecutive periods, 
there is no reason why a new picture may not 
have applied to a totally distinct period. 

Ibid. ἐσφαγμένων. This seems clearly to 
refer to the martyrs. S. John may have recog- 
nised some who were martyred in his own day; 
but this vision comprehends the martyrs of 
every Apt τ ὍἘῸ 

Ibi ν τυρίαν, |. τὴν μ. τοῦ uw 

11. 1. καὶ 2366 αὐτοῖς ἑκάστῳ στολὴ AcuKh. 

Ibid. μικρὸν is perhaps to be omitted. 

Ibid. ws ob πληρωθῶσι, 1. des πληρώσωσι. 
Until the number of ali the martyrs is complete. 

12. This vision seems to relate to the end of 
the world, and the final triumph of the gospel 
over its enemies. Compare our Saviour’s pre- 
diction, Matt. xxiv. 29, 


Κεφ. 6, 7.) 


INANNOT. 


541 


σεισμὸς μέγας ἐγένετο, καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος 
18 τρίχινος, καὶ ἡ σελήνη ἐγένετο ὡς αἷμα, καὶ οἱ ἀστέρες τοῦ 
οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους 
14 αὐτῆς ὑπὸ μεγάλου ἀνέμον σειομένη" ᾿ καὶ ὁ οὐρανὸς ἀπεχω- 7 Peal εἰ! 87, 


ρίσθη ὡς βιβλίον εἱλεσσόμενον, καὶ Trav ὄρος καὶ νῆσος ἐκ τῶν 


xxxiv.4. 


15 τότων αὐτῶν ἐκινήθησαν "καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἷ * Ess. ii. 19. 
μεγιστᾶνες καὶ οἱ πλούσιοι καὶ οἱ χιλίαρχοι καὶ οἱ δυνατοὶ 
καὶ πᾶς δοῦλος καὶ πᾶς ἐλεύθερος ἔκρυψαν ἑαντοὺς εἰς τὰ 


16 σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων, 
ὄρεσι καὶ ταῖς πέτραις, “ Πέσετε ἐφ᾽ ἡμᾶς καὶ κρύψατε ἡμᾶς 


5 καὶ λέγουσι τοῖς " Hos. x. 8; 
Ὁ. xxiii. 30. 


ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου, καὶ ἀπὸ τῆς 
17 ὀργῆς τοῦ ἀρνίου: ὅτι ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς 


| αὐτοῦ, καὶ τίς δύναται σταθῆναι ;” 


7 KAI μετὰ ταῦτα εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ 
τὰς τέσσαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας 
ἀνέμους τῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ 


4 τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 


Καὶ εἶδον ἄλλον ἄγ- 


γέλον ἀναβάντα ἀπὸ ἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα Θεοῦ 
ζῶντος" καὶ ἔκραξε φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις, οἷς 

8 ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, Ὀλέγων, " ix. 4: 
“Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, τ κυ 
ἄχρις οὗ σφραγίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν 

4 μετώπων αὐτῶν." “Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισ- « xiv. 1. 
μένων, ppd χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν 

δ Ισραήλ' ἐκ φυλῆς ᾿]Ιούδα, ιβ΄ χιλιάδες ἐσφραγισμένοι" ἐκ 
φυλῆς “Ρουβὴν, ιβ' χιλιάδες ἐσφραγισμένοι' ἐκ φυλῆς Γὰδ, 

8 εβ΄ χιλιάδες ἐσφραγισμένοι. ἐκ φυλῆς ᾿Ασὴρ, ιβ΄ χιλιάδες 
ἐσφραγισμένοι: ἐκ φυλῆς Νεφθαλεὶμ, ιβ΄ χιλιάδες ἐσφρα- 
γισμένοι' ἐκ φυλῆς Μανασσῆ, ιβ΄ χιλιάδες ἐσφραγισμένοι" 

7 ἐκ φυλῆς Συμεὼν, ιβ' χιλιάδες ἐσφραγισμένοι' ἐκ φυλῆς 
Aevt, ιβ΄ χιλιάδες ἐσφραγισμένοι': ἐκ φυλῆς ᾿Ισαχὰρ, ιβ' 


12. 1. σελήνη ὅλη. 
“1δ. δυνατοὶ, 1. ἰσχυροί. 

Cuap. VII. 1. This vision is closely con- 
nected with the last, as might be expected, 
since both of them accompanied the opening of 
the sixth seal. Before the enemies of the gos- 
pel are finally destroyed, S. John sees the ad- 
mission of believers to their blessedness in 
heaven; and though he says μετὰ ταῦτα εἶδον, 
the things represented here might seem to pre- 
cede those mentioned in vi. 12—17. 

Ibid. ἀγγέλους. These angels were perhaps 
commissioned to bring about the conversions 
mentioned in vi. 12, &c. 

4. The Jewish believers are mentioned first, 
and there were many myriads of them so early 
as A.D. 53. Acts xxi. 20. 

6. Μανασσῆ. In the book of Numbers, Moses 
omits the tribes of Levi and Joseph, and makes 


out the twelve by naming Ephraim and Manas- 
seh, the sons of Joseph. S. John mentions 
Manasseh, though he also names the tribe of 
Joseph; but he omits the tribe of Ephraim, 

haps because it was one of the first to fall 
into idolatry, (Judges xvii. 5.) The same rea- 
son is given for the omission of the tribe of 
Dan, (see Judg. xviii. 30): but since the vision 
is not to be taken literally as to the numbers of. 
the sealed, but was only intended to represent 
the Jewish believers, the names and order of 
the tribes are immaterial. 

7. Λευΐ, There was no reason for the tribe 
of Levi being omitted by S. John, though it 
was not reckoned among the twelve tribes in 
the division of Canaan. But in the heavenly 
Canaan there is no temple, and all are priests 
to God: see xxi. 22. 


542 ΑΠΟΚΑΛΥΨῚΣ [Κεφ. 7, 8. 


χρμάδες ἐσφραγισμένοι: ἐκ φυλῆς Ζαβουλὼν, ιβ' χιλιάδες ' 
ἐσφραγισμένοι: ἐκ φυλῆς ᾿Ιωσὴφ, ιβ΄ χιλιάδες ἐσφραγισ μένοι" 
ἐκ φυλῆς Βενιαμὶν, ιβ΄ yiduddes ἐσφραγισμένοι. 

META ταῦτα εἶδον, καὶ ἰδοὺ, ὄχλος πολὺς, ὃν ἀριθμῆσαι! 
αὐτὸν οὐδεὶς ἠδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν 
καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ 
ἀρνίον, περιβεβλημένοι στολὰς λευκὰς, καὶ φοίνικος ἐν ταῖς 
« Peal ii 9; % χερσὶν αὐτῶν" “καὶ κράξοντες φωνῇ μεγάλῃ, λέγοντες, “ Ἣ! 
sid σωτηρία τῷ Θεῷ ἡ ἡμῶν τῷ καθημένῳ ἐπὶ τοῦ θρόνου καὶ τῷ 

ἀρνίῳ." Kal πάντες οἱ ἄγγελοι ἑστήκεσαν κύκλῳ τοῦ θρόνου | 
καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζώων, καὶ ἔπεσον 
ἐνώπιον τοῦ θρόνου ἐπὶ πρόσωπον αὐτῶν, καὶ προσεκύνησαν 
τῷ Θεῷ λέγοντες, “᾿Αμήν" ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφίαι 
καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμι» καὶ ἡ ἰσχὺς τῷ 
Θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν." Καὶ ἀπεκρίθη ι 
εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι, “ Οὗτοι οἱ περιβεβλημένοι 


4 ui. 5, 18; 
vi. 


ει δ} τὰς στολὰς τὰς λευκὰς, τίνες εἰσὶ, καὶ πόθεν ἦχθον ;” Καὶ 1 
Heb. ix. 4; εἴρηκα αὐτῷ, « Κύριε, σὺ οἶδας." Καὶ πὲ μοι, “© Οὗτοί εἰσιν 
1 Joh. i. 7. UTOL 


οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης, καὶ ἔπλυναν τὰς 
στολὰς αὐτῶν καὶ ἐλεύκαναν στολὰς αὐτῶν ἐν τῷ αἵματι 
ε Ess.iv.5, τοῦ ἀρνίου. ξδιὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνον τοῦ Θεοῦ, 1 
- καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ" 
h Peal.cxxi.6; καὶ ὁ καθήμενος ἐπὶ τοῦ θρόνου σκηνώσει ἐπ᾽ αὐτούς. ov! 
᾿ πεινάσουσιν ἔτι, οὐδὲ διψήσουσιν ἔτι, οὐδὲ μὴ πέσῃ ἐπ᾽ αὐτοὺς 
παῖ. 44 ὁ ἥλιος οὐδὲ πᾶν καῦμα' ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον Tod! 
Kea. ταν. 8, θρόνου ποιμανεῖ αὐτοὺς, καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζώσας πηγὰς 
ὑδάτων, καὶ ἐξαλείψει ὁ Θεὸς πᾶν δάκρυον ἀπὸ τῶν ὀφθαλ- 
μῶν αὐτῶν." 
ΚΑΙ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο avy? | 
ἐν τῷ οὐρανῷ ὡς ἡμιώριον. Καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους, | 
of ἐνώπιον τοῦ Θεοῦ ἑστήκασι, καὶ ἐδόθησαν αὐτοῖς ὁπτὰ 





Ὁ 


hy. 8; σάλπυγγες. *xat ἄλλος ἄγγελος ἦλθε, καὶ ἐστάθη ἐπὶ τὸ Ov-. 
μὰ; cs σιαστήριον, ἔχων λιβανωτὸν χρυσοῦν' καὶ ἐδόθη αὐτῷ θυμεά- 
xiv 


pata πολλὰ, ἵνα δώσῃ ταῖς προσευχαῖς τῶν ἁγίων πάντων 


9. 9. John now sees the Gentile believers, 
who were much more numerous than the Jew- 


ish. 

Ibid. φοίνικες. Branches of palm trees were 
signs of re on Lev. xxiii. 40. 

10. xpd opres, L κράζουσι. 

Ibid. ‘H σωτηρία τῷ Θεῷ. They mean to 
ascribe their salvation to God and to the 
Lamb. 

11. ἄγγελο. These angels were standing 


round the Aa before any of the seals were 


opened, v. 
Ibid. sc er The twenty-four heads 
of ar Jewish and Gentile believers. See iv. 4 
5. oxnvéce, will form a tabernacle over 


them, to protect them from the heat mentie 
in ver. 16. 

17. ζώσας, |. ζωῆς. 

Cuapr. VIII. 1. No vision accompanied 
opening of the seventh seal: but when hali 
hour had elapsed, the seven angels recei 
their trumpets. 

δ. 1. ἀστάθη ἐπὶ τοῦ θυσιαστηρίον. Ei 
phrase might mean, he stood at the altar. 

Ibid. λιβανωτόν. Schmidius says, tha 
λιβανωτὸς is thus, τὸ λιβανωτὸν thauribulum. 

Ibid. ἵνα δώσῃ. That he might give it to 
prayers of the saints: i.e. he might give 
effect of incense to the prayers of the sai 
Vitringa. 


Κεφ. 8.] 


INANNOT. 


543 


4 ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 'Kxat ᾿ Peal.exti.2. 
ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων 
δ ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ Θεοῦ. καὶ εἴληφεν ὁ 
Ν \ > bd oA [ον ‘ σι 
ἄγγελος τὸν λιβανωτὸν, καὶ ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ 
θυσιαστηρίου, καὶ ἔβαλεν εἰς τὴν γῆν' καὶ ἐγένοντο φωναὶ 
καὶ βρονταὶ καὶ ἀστραπαὶ καὶ σεισμός. : 
6 Kai οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπυγγας ἡτοι- 


« Ἁ oF 4 
7 pacay εαυτοὺυς Wa σαλπίισῶωσι. 


Kai ὁ πρῶτος ἄγγελος ἐσάλ- 


πισε, καὶ ἐγένετο χάλαζα καὶ πῦρ μεμυγμένα αἵματι, καὶ 
ἐβλήθη εἰς τὴν γῆν' καὶ τὸ τρίτον τῶν δένδρων κατεκάη, 
8 καὶ πᾶς χόρτος χλωρὸς κατεκάη. Καὶ ὁ δεύτερος ἄγγελος 
ἐσάλπισε, καὶ ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν 
9 θάλασσαν" καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα. καὶ 
ἀπέθανε τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ 
10 ἔχοντα ψυχὰς, καὶ τὸ τρίτον τῶν πλοίων διεφθάρη. Kal 
ὁ τρίτος ἄγγελος ἐσάλπισε, καὶ ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ 
μέγας καιόμενος ὡς λαμπὰς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν 
11 ποταμῶν, καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων. καὶ τὸ ὄνομα τοῦ 
ἀστέρος λόγεται "άψινθος, καὶ yiveras τὸ τρίτον τῶν ὑδάτων 
εἰς ἄψινθον: καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν 


12 ὑδάτων, ὅτι ἐπικράνθησαν. 


Καὶ ὁ τέταρτος ἄγγελος ἐσάλπισε, 


καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης 
καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν, 
καὶ ἡ ἡμέρα μὴ φαίνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως. 

18 Καὶ εἶδον καὶ ἤκουσα ἑνὸς ἀγγέλου πετωμένου ἐν μεσουραν- 
ἤματι λέγοντος φωνῇ μεγάλῃ, “ Οὐαὶ, οὐαὶ, οὐαὶ, τοῖς κατ- 
οἰκοῦσιν ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπυγγος τῶν 
τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν.᾽ 


5. τὸν λιβανωτὸν, 1. τὸ λιβανωτὸν, and αὑτό. 

Ibid. καὶ ἔβαλεν. Our Saviour says, πῦρ 
ἦλθον βαλεῖν eis τὴν γῆν, Luke xii. 49, by 
which he meant, that his religion would give 
rise to many dissensions: aad: 80 it may be 
meant here, that from the same quarter would 
proceed prayers which are acceptable to God, 
and quarrels and dissensions which would agi- 
tate the earth. This representation resembles 
the vision which accompanied the opening of 
the second seal, vi. 4. 

7. The trumpets seem to denote the persecu- 
tions of the church. 

Ibid. εἰς τὴν γῆν, upon the land, as distin- 
guished from the sea: see ver. 8. It perhaps 
represents the Jewish Christians. Woodhouse. 

any MSS. read after this, καὶ τὸ τρίτον τῆς 
Yis κατεκάη. 

Ibid. τὸ τρίτον, a considerable part. The 
trees May mean genuine Christians, those who 
are rooted and grounded in the faith. Many of 
these were destroyed by the fire of persecn- 
tion. The green grass may mean, those who 


make a fair show, but in time of persecution fall 
away. 

8. thy θάλασσαν may mean, the Gentile 
Christians. The burning mountain resents 
the persecutions carried on by the Heathen. 

9. The persecution destroyed a great many 
persons and their property. 

10. This seems to represent the corruption of 
the gospel by heretics, probably by the Gnos- 
tics. 

Ibid. ἀστήρ. A star signifies an eminent 
leader. This seemed to come from heaven, 
and dazzled by the doctrine which was taught. 

Ibid. ποταμῶ»ν---ὁδάτων. The sources of true 
doctrine. Great part (τὸ τρίτον) of the gospel 
doctrines was corrupted by heretics. 

11. 1. db "AyrOos, καὶ éyévero. 

12. This shews the darkness and ignorance 
which followed the corruption of the true doc- 
trine. The sun, moon, and stars represent the 
light of the gospel, which was now obscured. 

18. ἀγγέλου, 1. ἀετοῦ. 


544 


- xvii. 8; 
La. viii. 81. 


ΑΠΟΚΑΛΥΨῚΣ 


[Κεφ. 9. 


™KAI ὁ πέμπτος ἄγγελος ἐσάλπισε, καὶ εἶδον ἀστέρα ἐκ 9 
τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς 


τοῦ φρέατος τῆς ἀβύσσου, καὶ ἤνοιξε τὸ φρέαρ τῆς ἀβύσσου. 2 
καὶ ἀνέβη καπνὸς ἐκ τοῦ φρέατος ὡς καπνὸς καμίνον μεγάλης, 
καὶ ἐσκοτίσθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος. 
Καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς τὴν γῆν, καὶ ἐδόθη 3 
αὐταῖς ἐξουσία ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς γῆς" 


a wi. 6; 
3: 


Dea ἐρρέθη αὐταῖς iva μὴ ἀδικήσωσι τὸν χόρτον τῆς γῆς, 4 


πρὸ μα... οὐδὲ πᾶν χλωρὸν, οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους 
’ 3 “ A A Co] “a 
μόνους οἵτινες οὐκ ἔχουσι τὴν σφραγῖδα τοῦ Θεοῦ ἐπὶ τῶν 
a 9 A Ns Ly “ 3 [ Ῥ ‘ 
μετώπων αὐτῶν. καὶ ἐδόθη αὐταῖς ἵνα μὴ ἀποκτείνωσιν αὐτοὺς, 5 
ἀλλ᾽ ἵνα βασανισθῶσι μῆνας. πέντε καὶ ὁ βασανισμὸς αὐτῶν 
o Kea. 11.19; ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον. “ καὶ ἐν ταῖς ς 


Jer. viii. 3. 


ἡμέραις ἐκείναις ζητήσουσιν οἱ ἄνθρωποι τὸν θάνατον, καὶ 


οὐχ εὑρήσουσιν αὐτόν: καὶ ἐπιθυμήσουσιν ἀποθανεῖν, καὶ 

» 1οοἱ ι..4. φεύξεται ὁ θάνατος ἀπ᾿ αὐτῶν. P Kai τὰ ὁμοιώματα τῶν: 
ἀκρίδων ὅμοια ἵπποις ἡτοιμασμένοις εἰς πόλεμον, καὶ ἐπὶ τὰς 
κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῷ' καὶ τὰ πρόσωπα 

4 1οο] 1.6. αὐτῶν ὡς πρόσωπα ἀνθρώπων, “καὶ εἶχον τρίχας ὡς τρίχας 8 
γυναικῶν' καὶ οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν, καὶ εἶχον θώ- 9 
paxas ὡς θώρακας σιδηροῦς, καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν 
ὡς φωνὴ ἁρμάτων ἵππων πολλῶν τρεχόντων εἰς πόλεμον. καὶ 10 
ἔχουσιν οὐρὰς ὁμοίας σκορπίοις, καὶ κέντρα ἦν ἐν ταῖς οὐραῖς 
αὐτῶν" καὶ ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας 
πέντε. Καὶ ἔχουσιν ἐφ᾽ αὑτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσ- 11 
σου; ὄνομα αὐτῷ ᾿Ἑβραϊστὶ ᾿Αβαδδὼν, καὶ ἐν τῇ ᾿Ελληνικῇ 


ὄνομα ἔχει ᾿Απολλύων. "᾿Η οὐαὶ ἡ μία ἀπῆλθεν" ἰδοὺ, ἔρχον- 12 


KAI ὁ ἕκτος ἄγγελος ἐσάλπισε, καὶ ἤκουσα φωνὴν μίαν ἐκ 18 


᾿ viii. 18. 
ται ἔτι δύο οὐαὶ μετὰ ταῦτα. 
CHar. IX. 1. dordépa This denotes a 


teacher, as in viii. 10, and evidently a false 
teacher, pretending to come from heaven: or it 
may denote Satan himself, who instigated the 
heretics. 

2. καπνός. A cloud of false doctrine, pro- 
bably Gnosticism. 

Ibid. ἐσκοτίσθη. The light of the gospel 
was obscured by it. See viii. 12. 

δ. ἀκρίδες. The Gnostics, who were as thick 
as locusts, and as vepomous as scorpions. 

4. χόρτον --δένδρον. These perhaps denote 
believers in the gospel. See viii. 7. The 
Gnostics only injured those who were not firm 
in the faith. For εἰ μὴ, see Index. Μόνους is 
perhaps an interpolation. 

δ. a μὴ ἀποκτείνωσιν. The Gnostics did not 
destroy Christianity, but greatly injured it. 

Thid μῆνας πέντε. This is the time that 
locusts commit their devastations: they are 
hatched in spring and die at the latter end of 
summer. 1 each day is taken for a year, the 


iod is 150 years, and the Gnostic heresy 
asted about that time, beginning from the end 
of the first century. 

6. of ἄνθρωποι seems to refer to τοὺς 
mous in ver. 4. These wavering Christians will 
be so corrupted by the Gnostics, that the gos- 
pel would seem to be in danger of being de- 
stroyed ; but it will not be so. 

7. ὅμοια ἵπποις. This alludes to the violent 
attacks made by the Gnostics against the gospel. 

Ibid. ὡς στ -. They have a semblance 
of crowns, i.e. they boast a show of relig: 
without possessing its truth and efficacy. Wood- 
house. 

Ibid. πρόσωπα---τρίχας. They have the faces 
of men and the hair of women, in allusion per- 
haps to the sensuality and voluptuouaness of 
some of the Gnostics. 

11. βασιλέα. This seems to mean Satan, 
the instigator of these heretics. 

13. Most commentators apply this to the in- 
vasion and success of the Mahometans. 


Κεφ. 9, 10.] 


INANNOT. 


545 


τῶν τεσσάρων κεράτων τοῦ θυσιαστηρίου τοῦ χρυσοῦ τοῦ ἐνώ- 
14 πίον τοῦ Θεοῦ, "λέγουσαν τῷ ὅκτῳ ἀγγέλῳ ὃς εἶχε τὴν σάλ- "5 τἱ. 1. 
muyya, “ΔΑῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ 


15 τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ." 


Καὶ ἐλύθησαν οἱ τέσσαρες 


ἄγγελοι οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ 
16 ἐνιαυτὸν, ἵνα ἀποκτείνωσι τὸ τρίτον τῶν ἀνθρώπων. ‘Kal ὃ «Ῥω. 


lxvili. 18; 


ἀριθμὸς στρατευμάτων τοῦ ἱππικοῦ δύο μυριάδες μυριάδων" καὶ Dan. vil. 10. 
17 ἤκουσα τὸν ἀριθμὸν αὐτῶν. Καὶ οὕτως εἶδον τοὺς ἵππους ἐν TH 
ὁράσει, καὶ τοὺς καθημένους én’ αὐτῶν ἔχοντας θώρακας πυρί- 
vous καὶ ὑακινθίνους καὶ θειώδεις" καὶ αἱ κεφαλαὶ τῶν ἵππων ὡς 
κεφαλαὶ λεόντων, καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ 
18 καὶ καπνὸς καὶ θεῖον. ὑπὸ τῶν τριῶν τούτων ἀπεκτάνθησαν τὸ 
τρίτον τῶν ἀνθρώπων, ἐκ τοῦ πυρὸς καὶ ἐκ τοῦ καπνοῦ καὶ ἐκ 
19 τοῦ θείου, τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν. αἱ γὰρ 
ἐξουσίαι αὐτῶν ἐν τῷ στόματι αὐτῶν εἰσι καὶ ἐν ταῖς οὐραῖς 
αὐτῶν' αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλὰς, 


20 καὶ ἐν αὐταῖς ἀδικοῦσι. 


Καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἱ οὐκ 


ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὔτε μετενόησαν ἐκ 
a A “a δ 
τῶν ἔργων τῶν χειρῶν αὐτῶν, “iva μὴ προσκυνήσωσι Ta "5 Lev. χτὶ.1; 


δαιμόνια, καὶ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ 


Peal. evi. 37. 


καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύναται, οὔτε 

41 ἀκούειν, οὔτε περιπατεῖν: καὶ οὐ μετενόησαν ἐκ τῶν φόνων 
αὐτῶν, οὔτε ἐκ τῶν φαρμακειῶν αὐτῶν, οὔτε ἐκ τῆς πορνείας 
αὐτῶν, οὔτε ἐκ τῶν κλεμωάτων αὐτῶν. 


10 


ΚΑῚ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ «i. 15; 
οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἶρις ἐπὶ τῆς κεφαλῆς, 


Matt. xvii. 8. 


καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, Kal οἱ πόδες αὐτοῦ ὡς 
2 στύλοι πυρὸς, καὶ εἶχεν ἐν τῇ χειρὶ αὐτοῦ βιβλαρίδιον ἀνεῳγ- 
μένον, καὶ ἔθηκε τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τὴν θάλασ- 
8 σαν, τὸν δὲ εὐώνυμον ἐπὶ τὴν γῆν, καὶ ἔκραξε φωνῇ μεγάλῃ, 
ὥσπερ λέων μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ 


4 βρονταὶ τὰς ἑαυτῶν φωνάς" 


καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρον- ¥ Dan. 


viii. 26; 


ταὶ τὰς φωνὰς ἑαυτῶν, ἔμελλον γράφειν: καὶ ἤκουσα φωνὴν sii. 4, % 


14. ds εἶχε, 1. ὁ ἔχων. 

Ibid. Εὐφράτῃ. This perhaps merely means 
that the invasion was to come from the east. 

15. eis τὴν ὥραν. S. John perhaps used this 
expression, because he was speaking of an event 
which was very distant. The very hour was 
fixed in the counsels of God, and these angels 
could not move till that hour was come. 

Ibid. τὸ τρίτον. See viii. 7. ἀποκτείνωσι 
perhaps refers to the corruption of doctrine: a 
considerable number of nominal Christians 
were spiritually destroyed. 

16. 1. καὶ ὃ ἀριθμὸς τῶν στρατευμάτων τοῦ 
ἵππου μυριάδες μυριάδων' ἥκονσα τὸν ἀριθμὸν 
αὐτῶν. The Saracens were remarkable for 
their cavalry. 


18. 1, ἀπὸ τῶν τριῶν πληγῶν τούτων. 

19. ]. ἡ γὰρ ἐξουσία τῶν ἵππων ἐν τῷ στόματι 
αὐτῶν ἐστί. ! 

20. Those Christians, who did not embrace 
Mahometanism, were corrupted by all kinds of 
superstitions and impurities. 

παρ. X. 1. This chapter contains no new 
prophecy, but merely describes the giving of 
the little book to 8. John. “AAAoy is perhaps: 
an interpolation. Ἴ 

2. 1. καὶ ἔχων ἐν τῇ x. αὐτοῦ βιβλαρίδιον. 

4. τὰς φωνὰς ἑαυτῶν may be omitted. S. John 
was perhaps going to write down what he had 
heard, as if it had related to the seven churches 
of Asia: the voice from heaven tells him that he 
was not to do s0, for it related to a distant time. 


Nn 


546 


AITOKAAT PI 


[Κεφ. 10, 11. 


ἐκ τοῦ οὐρανοῦ λέγουσάν μοι, “ Σφράγισον ἃ ἐλάλησαν ai 
2 Den. xi. ta βρονταὶ, καὶ μὴ ταῦτα γράψῃς." "Καὶ ὁ ἄγγελος, ὃν δ 
εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς, ἦρε τὴν χεῖρα 
αὐτοῦ εἰς τὸν οὐρανὸν, καὶ ὥμοσεν ἐν τῷ ζῶντι εἰς τοὺς αἰῶνας 6 
τῶν αἰώνων, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ, καὶ τὴν γὴν 
καὶ τὰ ἐν αὐτῇ, καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ, ὅτι “χρόνος 


οὐκ ἔσται ὄτι, "ἀλλὰ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου 1 


°Kai ἀπῆλθον πρὸς τὸν ἄγγελον λέγων 9 


Καὶ ἔ 


Ὁ» To 10 


ε Οὗτοί 4 


eo xi. 15. 
ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ τελεσθῇ τὸ μυστήρεον τοῦ 
Θεοῦ, ὡς εὐηγγέλισε τοῖς ἑαυτοῦ δούλοις τοῖς προφήταις. 

b ver. 4. Καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ, πάλιν λαλοῦσα 8 
μετ᾽ ἐμοῦ καὶ λέγουσα, “ Ὕπαγε, λάβε τὸ βιβλαρέδεον τὸ 
ἠνεῳγμένον ἐν τῇ χειρὶ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης 

c Esech. ti. καὶ ἐπὶ τῆς γῆς. 

a αὐτῷ, “Δός pot τὸ βιβλαρίδιον." Kai λέγει μοι, “ AaBe 
καὶ κατάφαγε αὐτό καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ᾽ ἐν 
τῷ στόματί σου ἔσται γλυκὺ ὡς μέλι." 
βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου, καὶ κατέφαγον αὐτό: 
καὶ ἣν ἐν τῷ στόματί μον ὡς μέλι, γλυκύ: καὶ ὅτε ἔφαγον 
αὐτὸ, ἐπικράνθη ἡ κοιλία μον. Kai λέγει μοι, “ Δεῖ σε πά- 11 
λιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσι καὶ γλώσσαις καὶ βασι- 
λεῦσι πολλοῖς. 

4 Exech "Kai ἐδόθη μοι καλαμος ὅμοιος ῥάβδῳ λέγων, “~Eyepas 1} 

a ae καὶ μέτρησον τὸν ναὸν τοῦ Θεοῦ καὶ τὸ θυσιαστήριον, Kai τοὺς 

exiii,5. προσκυνοῦντας ἐν αὐτῷ “καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ : 
ἔκβαλε ἔξω, καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσι 
καὶ τὴν πόλιν τὴν ἁγίαν πατήσουσι μῆνας τεσσαράκοντα δύο. 

αι, 6. [Καὶ δώσω τοῖς δυσὶ μάρτυσί μου, καὶ προφητεύσουσιν ἡμέρας 8 

ε Zach. iv. χιλίαν διακοσίας ἑξήκοντα περιβεβλημένοι σάκκους." 


εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνέαι αἱ ἐνώπιον τοῦ Θεοῦ 


τῆς γῆς ἑστῶσαι. καὶ εἴ τις αὐτοὺς θέλῃ ἀδικῆσαι, πῦρ exiro- δ 


5. 1, τὴν χεῖρα αὑτοῦ τὴν δεξιάν. 

6. ὅτι χρόνος οὐκ ἔσται ἕτι. 
ver. 4, 

7. ὅταν μέλλῃ σαλπίζειν, when another trum- 
pet will sound. 

Ibid. 1. τοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 

11. This also seems to shew that the pro- 
phecy concerned the Christian church in gene- 
ral. 


Cuar. XI. 1. τὸν ναὸν τοῦ Θεοῦ is the 
church, or body of true believera, See 2 Thess 
ii. 4. 

2. ἔκβαλε Uw, put it out of your measure- 
ment, take no account of it. 

Ibid. τοῖς ἔθνεσι. Nominal Christians. 

Ibid. πατήσουσι. Our version says, they 
shall tread under foot: but it means, they shall 
walk in, or frequent. The temple and its outer 
court are in the holy city; and therefore the 
Gentiles, to whom the outer court is allotted, 
are said to tread the holy city. 


See note at 


Ibid. μῆνας τεσσαράκοντα δύο. This is the 
same period as the 1260 days in the next verse; 
for a month of 30 days, if multiplied by 42, 
gives 1260 days, i.e. years. It is also the same 
period as a time and times and half a time, men- 
tioned in xii. 14; Dan. vii. 25. Dean Wood- 
house applies this to the period from the gene- 
ral conversion of the Gentiles in the west, 
which takes in the greater part of the Maho- 
metan and papal times. 

8. τοῖς δυσὶ μάρτυσι perhaps does not refer to 
two particular persons, but to the true believers 
generally: they are to be under some affliction 
for 1260 years. They may mean the persons 
who professed a pure religion during the eor- 
ruptions of the middle ages. 

4. ἐλαῖαι----᾿αυχνία. Both these are meta 
phorical expressions for preachers of Ged's 
word. See Zech. iv. 11—14, and read Kupiev 
for Θεοῦ. 


Κεφ. 11.} INANNOT. 547 


peveras ἐκ τοῦ στόματος αὐτῶν, Kal κατεσθίει τοὺς ἐχθροὺς 
δ αὐτῶν' καὶ εἴ τις αὐτοὺς θέλῃ ἀδικῆσαι, οὕτω δεῖ αὐτὸν 


6 ἀποκτανθῆναι. ὃ Οὗτοι ἔχουσιν ἐξουσίαν κλεῖσαι τὸν οὐρανὸν, * ee «τῇ, 
viii 


iva μὴ βρέχῃ ὑετὸς ἐν ἡμέραις αὐτῶν τῆς προφητείας" καὶ ἐξου- α΄, xii.; 
σίαν ἔχουσιν ἐπὶ τῶν ὑδάτων στρέφειν αὐτὰ eis αἷμα, καὶ πατ- 1B . 

7 aka τὴν γῆν πάσῃ πληγῇ ὁσάκις ἐὰν θελήσωσι. ‘Kai ὅταν τε- " xiii.1,7,12 
λέσωσι τὴν μαρτυρίαν αὐτῶν, τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς Dan. τῇ. 31. 
ἀβύσσου ποιήσει πόλεμον μετ᾽ αὐτῶν, καὶ νικήσει... αὐτοὺς 

8 καὶ ἀποκτενεῖ αὐτούς. *xal τὰ πτώματα αὐτῶν ἐπὶ τῆς πλα- * wwii. 2, 5; 
τείας τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖταε πνευματικῶς Ἦν 10. 
Σόδομα καὶ Αὔγνπτος, ὅπου καὶ ὁ Κύριος ἡμῶν ἐσταυρώθη. 

ϑκαὶ βλέψουσιν ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ 
ἐθνῶν τὰ πτώματα αὐτῶν ἡμέρας τρεῖς καὶ ἥμισυ, καὶ τὰ 

10 πτώματα αὐτῶν οὐκ ἀφήσουσι τεθῆναι εἰς μνήματα. καὶ οἱ 
κατοικοῦντες ἐπὶ τῆς γῆς χαροῦσιν ἐπ᾽ αὐτοῖς καὶ εὐφραν- 
θήσονται καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτε οὗτοι οἱ δύο 

11 προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. Καὶ 
μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ, πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ 
εἰσῆλθεν ἐπ᾽ αὐτοὺς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν, καὶ 

12 φόβος μέγας ὄπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς. καὶ ἤκουσαν 
φωνὴν μεγάλην ἐκ τοῦ οὐρανοῦ λέγουσαν αὐτοῖς, “ Avante 
ὧδε. Kai ἀνέβησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, καὶ 

18 ἐθβεώρησαν αὐτοὺς οἱ ἐχθροὶ αὐτῶν. Καὶ ἐν ἐκείνῃ τῇ ὥρᾳ 
ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον τῆς πόλεως ἔπεσε, 
καὶ ἀπεκτάνθησαν ἐν τῷ σεισμῷ ὀνόματα ἀνθρώπων χιλιάδες 
ἑπτά" καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο, καὶ ἔδωκαν δόξαν τῷ 

14 Θεῷ τοῦ οὐρανοῦ. ‘“H οὐαὶ ἡ δευτέρα ἀπῆλθεν" ἰδοὺ, ἡ oval | vit 18 
ἡ τρίτη ἔρχεται ταχύ. τς ον 

1 ™KAI ὁ ἕβδομος ἄγγελος ἐσάλπισε, καὶ ἐγένοντο φωναὶ = x. 1. 
μεγάλαι ἐν τῷ οὐρανῷ, λέγουσαι, “᾿Εγένοντο αἱ βασιλεῖαι 
τοῦ κόσμου τοῦ Κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ, καὶ 

16 βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. "Kal οἱ εἴκοσι καὶ «iv. 4,10; 
τέσσαρες πρεσβύτεροι, οἱ ἐνώπιον τοῦ Θεοῦ καθήμενοι ἐπὶ δἧ΄ ae 
τοὺς θρόνους αὐτῶν, ὄπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν, καὶ 

17 προσεκύνησαν τῷ Θεῷ, ὁλέγοντες, ὴ Εὐχαριστοῦμέν σοι, Κύριε ave 

ὁ Θεὸς ὁ παντοκράτωρ, ὁ ὧν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὅτι iv. iv. 8 

18 εἴληφας τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας. καὶ siz. mv. δ 


8. τὰ πτώματα, ]. τὸ πτῶμα. 18. Dean Woodhouse considers this part of 
Ibid. ἡμῶν, 1. αὐτῶν. the prophecy to be still unaccomplished: ], 
9. βλέψουσιν ἐκ τῶν λαῶν. Persons of all ἡμέρᾳ for 

nations, tribes, &c. shall see. 15—18. ss ig iy refers to a future and 
10. ὀβασάνισαν. It is not meant, that the final extension of the gospel 


two prophets really tormented the inhabitants of 15. 1. ἐγένετο ἡ βασιλεία. 
the earth: but such was the calumny of their 17.. καὶ ὁ ἐρχόμενος is perhaps an interpola- 
adversaries, tion. 


12. Fuevoay, |. ἤκονσα. 
πη 


548 


ΑΠΟΚΑΛΥΨῚΙΣ 


(Keg. 11, 12 


τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή cov, Kai ὃ Katpos τῶν 

fel σὰ AN “ Α Α * 7: nn 
νεκρῶν, κριθῆναι, καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς 
προφήταις, καὶ τοῖς ἁγίοις, καὶ τοῖς φοβουμένοις τὸ ὄνομά σου 
τοῖς μικροῖς καὶ τοῖς μεγάλοις, καὶ διαφθεῖραι τοὺς διαφθεί. 


ροντας τὴν γῆν." 


p xv. 5. 


PKAI ἠνοίγη ὁ ναὸς τοῦ Θεοῦ ἐν τῷ οὐρανῷ, καὶ ὥφθη ἡ 19 


κιβωτὸς τῆς διαθήκης αὐτοῦ ἐν τῷ ναῷ αὐτοῦ καὶ ἐγένοντο 
ἀστραπαὶ καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα 
μεγάλη. Καὶ σημεῖον μέγα ὥφθη ἐν τῷ οὐρανῷ, γυνὴ περι- 12 
βεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, 
καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, Kal? 
ἐν γαστρὶ ἔχουσα κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 
Καὶ ὥφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ, δράκων 
μέγας πυρρὸς, ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα, καὶ ἐπὶ 
τὰς κεφαλὰς αὐτοῦ διαδήματα ἑπτά' καὶ ἡ οὐρὰ αὐτοῦ σύρει 4 
τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεν αὐτοὺς εἰς 


τὴν γῆν. 


Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς 


μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ, τὸ τέκνον αὐτῆς καταφάγη. 


4καὶ ἔτεκεν υἱὸν ἄρρενα, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ὃ 
ἐν ῥάβδῳ σιδηρᾷ καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν 
Θεὸν καὶ τὸν θρόνον αὐτοῦ. "καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρη- 6 


μον, ὅπου ἔχει τόπον ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ, ἵνα ἐκεῖ τρέ- 
φωσιν αὐτὴν, ἡμέρας χιλίας διακοσίας ἑξήκοντα. 


86 Dan. x. 


xii. 1; 

Jade 9. 

t Dan. ii. 35. 
a xx. 3; 
Gen. iii. 1, 4; 
Lu. x. 18; 
Joh. xii. 31. 


19. 1], διαθήκης τοῦ Κυρίου. 

Ibid. καὶ σεισμὸς is perhaps to be expunged. 

Crap. XII. 1. γυνή. The church of Christ, 
which is of heavenly origin, as designated by 
the sun and moon. 

2. ὠδίνουσα. The church may be viewed 
from its first beginning, when the promise of a 
Redeemer was given to our first parents: and 
the expectation of this promise being fulfilled 
is expressed in this verse. See Micah v. 3; 
Rom. viii. 22. 

Ibid. 1. ἔκραξεν. 

8. δράκων. This is explained in ver. 9. to 
mean the devil. 

Ibid. κεφαλὰ:---κέρατα---διαδήματα. This im- 
plies the great power which the devil had 
among the powerful kingdoms of the earth. 


a. 


ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος, καὶ ὁ Σατανᾶς, ὁ 

πλανῶν τὴν οἰκουμένην ὅλην, ἐβλήθη εἰς τὴν γῆν, καὶ οἱ 

ἄγγελοι αὐτοῦ μετ᾽ αὐτοῦ ἐβλήθησαν. "Καὶ ἤκουσα φωνὴν 10 
᾽ὔ ’ an 3 [δὲ ry aod > ἢ e ’ 

μεγάλην λέγουσαν ἐν τῷ οὐρανῷ, “ἥΑρτι ἐγένετο ἡ σωτηρία 

' καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ Θεοῦ ἡμῶν, καὶ ἡ ἐξουσία 


"αὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ: ὁ Μιχαὴλ καὶ of7 
ἄγγελοι αὐτοῦ ἔπολέμησαν κατὰ τοῦ δράκοντος, καὶ ὁ δράκων 
ἐπολέμησε καὶ οἱ ἄγγελοι αὐτοῦ, ‘Kal οὐκ ἴσχυσαν, οὔτε τόπος 8 

e 4, > A J a 9 σὰ n \ 3 40 @ ὃ 4 ς ’ 
εὑρέθη αὐτῶν ἔτι ἐν τῷ οὐρανῷ. "καὶ ἐβλήθη ὁ δράκων ὁ μέγας, 9 


4. ἀστέρων. This may mean the angels whe 
were disobedient; or the human authorities 
who have followed the suggestions of Satan. 

Ibid. καταφάγῃ. This implies the artifices 
of Satan to destroy the kingdom of Christ. 

5. ποιμαίνειν. This alludes to Christ’s uni- 
versal dominion: he was the male child. 

6. ἔχει, 1. ἔχει ἐκεῖ. 

7. Καὶ ἐγένετο πόλεμος. Now there had been 
war. The passage from the seventh to the 
thirteenth verse may be considered in a Ξ 
thesis, and relates to an event prior to eas; in 
the preceding verses. It accounts for the hos- 
tility of Satan to the church of Christ. 

im ἐπολέμησαν κατὰ, |. τοῦ πολεμῆσαι 


an ἴσχυσαν---αὐτῶν, |. ἴσχυσεν---αὑτῷ. 


Κεφ. 12, 18.] 


τοῦ Χριστοῦ αὐτοῦ ὅτι κατεβλήθη ὁ 


INANNOT. 


549 


κατήγορος τῶν ἀδελφῶν 


ἡμῶν, ὁ κατηγορῶν αὐτῶν ἐνώπιον τοῦ Θεοῦ ἡμῶν ἡμέρας καὶ 
11 νυκτός. Υ καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ ν Bom. viii. 


τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν 


48, 84, 87, 
V xvi. 20. 


12 αὐτῶν ἄχρι θανάτου. "διὰ τοῦτο εὐφραίνεσθε οἱ οὐρανοὶ καὶ © vil. 18; 


Psal.xevi.11; 


of ἐν αὐτοῖς σκηνοῦντες. oval τοῖς κατοικοῦσι THY γῆν καὶ τὴν wos. slix.18. 
θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς ἔχων θυμὸν μέγαν, 


18 εἰδὼς ὅτι ὀλύγον καιρὸν ἔχει." 


Καὶ ὅτε εἶδεν ὁ δράκων ὅτι 


ἐβλήθη εἰς τὴν γῆν, ἐδίωξε τὴν γυναῖκα ἥτις ἔτεκε τὸν ἄρρενα. 

14" Καὶ ἐδόθησαν τῇ γυναικὶ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, *Dan. vii. 25; 
ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ~~ ᾿ 
ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισν καιροῦ, ἀπὸ προσώπου τοῦ 


15 ὄφεως. 


Καὶ ἔβαλεν ὁ ὄφις ὀπίσω τῆς γυναικὸς ἐκ τοῦ στόμα- 


τος αὐτοῦ ὕδωρ ὡς ποταμὸν, ἵνα ταύτην ποταμοφόρητον ποι- 
16 Hon. καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικὶ, καὶ ἤνοιξεν ἡ γῆ τὸ στόμα 
αὐτῆς, καὶ κατέπιε τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ 


17 στόματος αὐτοῦ. 


Καὶ ὠργίσθη ὁ δρακων ἐπὶ τῇ γυναικὶ, καὶ 


ἀπῆλθε ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος 
αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ Θεοῦ καὶ ἐχόντων τὴν 


μαρτυρίαν τοῦ ᾿Ιησοῦ Χριστοῦ. 


18 Kat ἐστάθην ἐπὶ τὴν ἄμμον τῆς θαλάσσης" ὃ καὶ εἶδον ἐκ υ xvii.8,9,12; 
13 τῆς θαλάσσης θηρίον ἀναβαῖνον, ἔχον κεφαλὰς ἑπτὰ καὶ κέρατα ™  Τ 
δέκα, καὶ ἐπὶ τῶν κεράτων αὐτοῦ δέκα διαδήματα, καὶ ἐπὶ τὰς 
2 κεφαλὰς αὐτοῦ ὄνομα βλασφημίας. “ καὶ τὸ θηρίον ὃ εἶδον ἦν « xii. 9. 
ὅμοιον παρδάλει, καὶ οἱ πόδες αὐτοῦ ὡς ἄρκτου, καὶ τὸ στόμα 
αὐτοῦ ὡς στόμα λέοντος. καὶ ἔδωκεν αὐτῷ ὁ δράκων τὴν δύνα- 
8 py αὐτοῦ καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην. ἃ καὶ ἃ svii 8. 
εἶδον μίαν τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, καὶ 
ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. καὶ ἐθαύμασεν ὅλη ἡ 
4 γῆ ὀπίσω τοῦ θηρίου, " καὶ προσεκύνησαν τὸν δράκοντα ὃς ὄδω-- « sviii. 18. 


11. οὐκ ἠγάπησαν is the same as ἠμέλησαν, 
they did not regard their life, but even ran the 
risk of death: they were neglectful of life, even 
unto death. 

12. 1. oval τῇ γῇ καὶ τῇ θαλάσσῃ. 

18. ἥτις rae id This does πεν ae that she 
had brought forth the child before the serpent 
began to persecute her, but the words are in- 
tended to describe her: she was the woman, 
who afterwards brought forth the male child. 

14. δύο πτέρυγες. In allusion to the mira- 
culous aid, which the church received. 

15. ποταμόν. A torrent or flood of persecu- 
tion, which Satan excited, in the hopes of the 
eae being overwhelmed by it (ποταμοφόρη- 
Tov). 

16. ἡ γῆ. At length the earthly authorities 
assisted the church, and the persecution ceased 
for a time. 


17. 1. μαρτυρίαν ᾿Ιησοῦ. 


Cuap. XIII. 1. There is a remarkable agree- 
ment between this passage and that in ‘Dan. 
vii. 2—15. The beast of the Apocalypse re- 
sembles the four beasts of Daniel, but more 
particularly the fourth beast, which represents 
the Roman empire. The first beast of the 
Apocalypse may be taken as representing the 
persecuting secular power: the second beast in 
ver. 11. is the persecuting ecclesiastical power. 

8. Dean Woodhouse refers this to the blow 
which pagan Rome received by the conversion 
of Constantine: the blow, however, was healed, 
and the beast resumed his power, when Chris- 
tians themselves began to persecute. 

Ibid. καὶ ἐθαύμασεν. And again the world 
looked up with admiration to the beast. 

4. 1. καὶ προσεκύνησαν τῷ δράκοντι δεδωκότι 
a Aaa τῷ θηρίῳ, καὶ προσεκύνησαν τῷ 

ρίφ. 


550 


AIIOKAAT #1, 


[ Keg. 13. 


κεν ἐξουσίαν τῷ θηρίῳ, καὶ προσεκύνησαν τὸ θηρίον, λέγοντες, 


“Tis ὅμοιος τῷ θηρίῳ ; τίς δύναται πολεμῆσαι per αὐτοῦ ;”’ 


Cah 5,91 f Καὶ ἐδόθη αὐτῷ στόμα λαλοῦν μεγάλα καὶ βλασφημίας" καὶ ὃ 
αἰ. 86. ἐδόθη αὐτῶ ἐξουσία πόλεμον ποιῆσαι μῆνας τεσσαράκοντα Sve 
καὶ ἤνοιξε τὸ στόμα αὐτοῦ εἰς βλασφημίαν πρὸς τὸν Θεὸν, 6 
βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, καὶ τοὺς 
7 ., ἐν τῷ οὐρανῷ σκηνοῦντας. 8 Kai ἐδόθη αὐτῷ πόλεμον πτοοιῆσαι 7 
Ὁ μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς: καὶ ἐδόθη αὐτῷ ἐξουσία 
ἐπὶ πᾶσαν φυλὴν καὶ γλῶσσαν καὶ ἔθνος. 
b δ, 5; » Καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ κατοικοῦντες ἐπὶ τῆς 8 
leg γῆς, ὧν ov γόγραπται τὰ ὀνόματα ἐν τῇ βίβλῳ τῆς ζωῆς τοῦ 
αὶ. 5; apvlou τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου. | Ei τις ἔχει 9 
χαχὶ. 88; ods, ἀκουσάτω. ὃ" Εἴ τις αἰχμαλωσίαν συνάγει, εἰς αἰχμαλω- 10 
Vil. 7 olay ὑπάγει" εἴ τις ἐν μαχαέρᾳ ἀποκτενεῖ, Sei αὐτὸν ἐν μα- 
gv 18: χαίρᾳ ἀποκτανθῆναι. ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν 
Eoe.xxxiil.); ἁγίων. 
oa sad εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχε κέρατα τι 
Vai. 7 


- ver. 3, 19, 


ν δύο ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων. ™xal τὴν ἐξουσίαν τοῦ 12 
πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ" καὶ ποιεῖ τὴν γὴν 


Q a δ an & ’ \ ’ ‘ 
καὶ τοὺς κατοικοῦντας ἐν αὐτῇ iva προσκυνήσωσι τὸ θηρίον τὸ 


a svi. 14; 
Matt. 
xxiv. 34; 


3 Thess. ii. 9. 
© Deat.xiii.1. 


πρῶτον, ov ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτον αὐτοῦ" " καὶ ποιεῖ 13 
a 4 μ᾿ “ A 3 σι :} “ 

σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ KataBaivey ἐκ τοῦ οὐρανοῦ 

εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. " καὶ πλανᾷ τοὺς κατοι- τὶ 


κοῦντας ἐπὶ τῆς γῆς, διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαε ἐνώ- 
πίον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς, ποιῆσαι 
εἰκύνα τῷ θηρίῳ ὃ ἔχει τὴν πληγὴν τῆς μαχαίρας καὶ ἔζησε. 


P xix. 30. 


P Kat ἐδόθη αὐτῷ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ is 


λαλήσῃ ἡ εἰκὼν τοῦ θηρίου, καὶ ποιήσῃ, ὅσοι ἂν μὴ προσκυνή- 


ᾳ xix. 20. 


Ἁ > » fo) ’ @ ᾽ Le 
σωσι τὴν εἰκόνα τοῦ θηρίου, ἵνα ἀποκτανθῶσι. 


4 Καὶ ποιεῖ 16 


πάντα», τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους 
καὶ τοὺς πτωχοὺς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα 
δώσῃ αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ 


τ χίν. 11. 


6. καὶ before τοὺς ἐν τῷ οὐρανῷ is perhaps 
to be expunged. 

7. 1. φυλὴν καὶ λαὸν καὶ γλῶσσαν. 

8. L τὸ ὄνομα ἐν τῷ βιβλίφ. 

10. This is an exhortation to patience under 
the tyranny of the beast, and an assurance that 
the persecutors will in turn be persecuted. See 
xiv. 12 

11. θηρίον. He is called the false prophet in 
xvi. 13; xix. 20; xx. 10. 

Ibid. ἐκ τῆς γῆς. The former beast arose 
out of the sea, which sometimes means the 
heathen world, (see viii. 7, 8.) The second 
beast rises from the land, which perhaps implies 
that it is a Christian power, or connected with 


τῶν μετώπων αὐτῶν, "καὶ ἵνα μήτις δύνηται ἀγοράσαι ἣ τ 


religion. 

Ibid. κέρατα δύο. Dean Woodhouse refers 
these to the Mahometan and papal powers, 
which arose about the same time, in the 
seventh century. 

18. onucia. Pretended miracles : they are 
miracles only before men, but not before God. 

16. δώσῃ, 1. δῶσιν. 

Ibid. χάραγμααπ Philo Judzus mentions 
some idolaters who ἴενται πρὸς δουλείαν τῶν 
χειροκμήτων, γράμμασιν αὐτὴν ὁμολογοῦντετ 
οὐκ ἐν χαρτιδίοις, ὡς ἐπὶ τῶν ἀνδραπόδων ἔθος, 
ἀλλ᾽ ἐν τοῖς σώμασι καταστίξζοντες αὐτὴν σιδή- 
py erage πρὸς ἀνεξάλειπτον διαμονήν, vol 
ii p. 221. 


Κεφ. 18, 14.} 


ΙΩΑΝΝΟΥ͂. 


55] 


πωλῆσαι, εἰ μὴ ὁ ἔχων TO χάραγμα, ἢ TO ὄνομα τοῦ θηρίου, ὴ 


“A 


18 τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 


οἵδε ἡ σοφία ἐστίν. ὁ ἔχων " τ' εν. 3; 


τὸν νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου' ἀριθμὸς γὰρ ay.™ 
θρώπου ἐστὶ, καὶ ὁ ἀριθμὸς αὐτοῦ χξστ΄. 


14 


‘KAT εἶδον, καὶ ἰδοὺ, ἀρνίον ἑστηκὸς ἐπὶ τὸ ὄρος Σιὼν, καὶ + vii. 4. 


μετ᾽ αὐτοῦ ἑκατὸν τεσσαρακοντατέσσαρες χιλιάδες, ἔχουσαι τὸ 
ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν. 

2" καὶ 7 ROUT φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὑδάτων πολλῶν, « : 15; 
καὶ ὡς φωνὴν βροντῆς μεγάλης" καὶ φωνὴν ἤκουσα κιθαρῳδῶν xix, 

8 κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. 5 καὶ ἄδουσιν ὡς δὴν " +. r 
καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζώων. καὶ 
τῶν πρεσβυτέρων" καὶ οὐδεὶς ἠδύνατο μαθεῖν τὴν ὠδὴν εἰ μὴ αἱ 
ἑκατὸν τεσσαρακοντατέσσαρες χιλιάδες οἱ ἡγορασμένοι ἀπὸ τῆς 


4 γῆς. 


γΟὗτοί εἰσιν οἱ μετὰ γυναικῶν οὐκ ἐμολύνθησαν' παρ- νι, 4; 


θένοι γάρ εἰσιν" οὗτοί εἶσιν οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου 1 Cor. vi. 30; 


ἂν ὑπώγη. οὗτοι ἡγοράσθησαν ἀπὸ τῶν ἀνθρώπων, 


\ 2Cor. xi. 3; 
ἀπαρχὴ Jac. i. 18. 


δ τῷ Θεῷ καὶ τῷ ἀρνίῳ' "καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη " Peal. 


δόλος’ ἄμωμοι γάρ εἰσιν ἐνώπιον τοῦ θρόνου τοῦ Θεοῦ. 


xxxii. 8: 
Eph. v. 37. 


ὁ KAI εἶδον ἄλλον ἄγγελον πετώμενον ἐν μεσουρανήματε, 
ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι τοὺς κατοικοῦντας ἐπὶ 
τῆς γῆς καὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαὸν, 5')λέ- « Pral. 

7 γοντα ἐν φωνῇ μεγάλῃ, “ Φοβήθητε τὸν Θεὸν καὶ δότε αὐτῷ aia 
δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ καὶ προσκυνήσατε ΞΕΙΨΕ ΟῚ 


Act. xiv. 15; 


τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πη- xvi. 34. 


8 yas ὑδάτων. 


b Καὶ ἄλλος ἄγγελος ἠκολούθησε λέγων, “Ἔπ- "τ 2, 3; 


εσεν, ὄπεσε Βαβυλὼν ἡ πόλιες ἡ μεγάλη ὅτι ἐκ τοῦ οἴνου τοῦ «vi. 19; 


xvii. ΚΤ 


9 θυμοῦ τῆς πορνείας αὐτῆς πεπότικε πάντα ἔθνη." Καὶ τρίτος Esa. xxi. 9° 


ἄγγελος ἠκολούθησεν αὐτοῖς λέγων ἐ ἐν φωνῇ μεγάλῃ, “ Εἴ τις τὸ 


Jer. li. 8. 
e xvi. 19; 


θηρῶν προσκυνεῖ καὶ τὴν εἰκόνα αὐτοῦ, καὶ λαμβάνει χάραγμα xix. 20; 


xx. 10; 


10 ἐπὶ τοῦ μετώπου αὐτοῦ ἣ ἐπὶ τὴν χεῖρα αὐτοῦ, εκαὶ αὐτὸς πέδ- Psal.ixxv.9; 


li. 17; 


Esa. 
Tat ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ Θεοῦ, τοῦ κεκερασμένου ἀκρά- Jer. xxv, 15. 


17. 1. τὸ χαραγμα, τὸ Bvoua. The mark was 
the name impressed in letters. It will be re- 
membered that it was the name of the first 
beast, xiii. 1. 

18. τὸν ἀριθμόν. Ireneus mentions the 
word AATEINO3, the letters of which make up 
the number 666: but the same number has 
been extracted from so many other words, that 
it is useless to attempt the solution. 

Cuap. XIV. 1. This vision may be taken 
to represent the true church, which continued 
through the times of the serpent, the beast, and 
the false prophet. 

Ibid. 1. τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρός. 

8. 1. ᾷδουσιν φδήν. 

Ibid. ἀπὸ τῆς γῆς may still mean, out of the 
whole body of Christians, whether nominal or 
real. See xiii. 11. 

4. παρθένοι. They have committed no kind 


of spiritual fornication. See πορνείας in ver. 8, 

Ibid. L οὗτοι ὑπὸ ᾿Ιησοῦ ἡγοράσθησαν. 

ὅ. δόλος, |. ψεῦδος. The words ἐνώπιον-- 
Θεοῦ may be omitted. 

6. κατοικοῦντας, 1. καθημένους, and ἐπὶ way 
ἔθνος. 

8. 1. ἄλλος δεύτερος ἄγγελος. 

Ibid. Βαβυλών. Even Roman Catholic com- 
mentators refer this to Rome, understanding 
pagan Rome. Many Protestants ΔΡΡΙ͂Σ the 
prophecy to the reformation, and the downfall 
of the papal power: 1. Βαβυλὼν ἡ μεγάλη, ἐκ 
τοῦ olvev. 

9. 1. ἄλλος ἄγγελος τρίτος. 

10. κεκερασμένου ἀκράτου. Compare Psalm 
Ixxv. 8, ποτήριον οἴνου axpdrov πλῆρες κεράσ- 


ματος. It means, pure wine made yet stronger 
by a mixture of ingredients. Lowth, 
Woodhouse. 


552 


AITOKAAT VI 


(Keg. 14, 15.. 


3 “A 4 δὰ 3 a 3 “A ’, φ 
του ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ, καὶ βασανισθήσεται ἐν 
A ’ > ἢ A e > > @¢ A 
πυρὶ καὶ θείῳ ἐνώπιον τῶν ἁγίων ἀγγέλων καὶ ἐνώπιον τοῦ 


ῶ 5 4 d Ἁ @ Q σι A 9 A 3 4 9 
dxix.8; apviov' “καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν ἀναβαίνει εἰς 11 
Esa. ERXiy. nr oe 
10. αἰῶνας αἰώνων" καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτὸς 

οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ εἴ τις 
emi 10. λαμβάνει τὸ χάραγμα τοῦ ὀνόματος αὐτοῦ." “ Ωδε ὑπομονὴ 12 
“ φ ! 9 ’ @ ς w“ Ἁ “a nn + 
τῶν ἁγίων ἐστίν' ὧδε οἱ τηροῦντες τὰς ἐντολὰρ TOD Θεοῦ καὶ 
τὴν πίστιν ᾿Ιησοῦ. 
ΕἸ σοτχν.18; {Καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης μοι, ““Τράψον, 13 
1 Thess. iv. ; e oe? ,. 9 θ , > ἡ ν 2) 
14. Μακάριοι οἱ νεκροὶ οἱ ἐν Κυρίῳ ἀποθνήσκοντες atrapte. Nai, 
λέγει τὸ Πνεῦμα: “iva ἀναπαύσωνται ἐκ τῶν κόπων αὐτῶν" 
τὰ δὲ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν." 
εἰ. Νὴ aa. it Kai εἶδον, καὶ ἰδοὺ, νεφέλη λευκὴ, καὶ ἐπὶ τὴν νεφέλην 14 
Στὸ , A wn ~ ry 
Dan. vii. 18. καθήμενος ὅμοιος vi@ ἀνθρώπου, ἔχων ἐπὶ THs κεφαλῆς αὐτοῦ 


8 Joel ili. 13; στέφανον χρυσοῦν, καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ. ὃ καὶ 15 
ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ κράζων ἐν μεγάλῃ φωνῇ 
τῷ καθημένῳ ἐπὶ τῆς νεφέλης, “ Πέμψον τὸ δρέπανόν σου 
καὶ θέρισον, ὅτι ἦλθέ σοι ἡ ὥρα τοῦ θερίσαι, ὅτι ἐξηράνθη ὁ 


Matt. xiii.39. 


θερισμὸς τῆς YAS.” 


Καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τὴν νεφέλην 16 


τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἐθερίσθη ἡ γῆ. 

Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῷ οὐρανῷ, 17 
ἔχων καὶ αὐτὸς δρέπανον ὀξύ. καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ 18 
τοῦ θυσιαστηρίου, ἔχων ἐξουσίαν ἐπὶ τοῦ πυρὸς, καὶ ἐφώνησε 
κραυγῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ, λέγων, “Πέμ- 
Ψψὸν σου τὸ δρέπανον τὸ ὀξὺ, καὶ τρύγησον τοὺς βότρυας τῆς 


imix. 15. 


ἀμπέλον τῆς γῆς, ὅτε ἤκμασαν ai σταφυλαὶ avrijs.” 


' Καὶ 19 


ἔβαλεν ὁ ἄγγελος τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν, καὶ ἐτρύγησε 
τὴν ἄμπελον τῆς γῆς, καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ 
k Esa.lxiti.3; Θεοῦ τὴν μεγάλην. “Kal ἐπατήθη ἡ ληνὸς ἔξω τῆς πόλεως, 30 


Lam. i. 15. 


καὶ ἐξῆλθε αἷμα ἐκ τῆς ληνοῦ ἄχρι τῶν χαλινῶν τῶν ἵππων, 


ἀπὸ σταδίων χιλίων ἑξακοσίων. 


'ΚΑῚ εἶδον ἄλλο σημεῖον ἐν τῷ οὐρανῷ μέγα καὶ θαυμαστὸν, 15 


ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας, ὅτι ἐν 


xi. 14. 

miv.6; αὐταῖς ἐτελέσθη ὁ θυμὸς τοῦ Θεοῦ. 
v. 8; 

xiv. 2. 


ὰ Kai εἶδον ws θάλασσαν 2 


e ’ 4 \ Ἁ A 3 σε ᾽ 
ὑαλίνην μεμυγμένην πυρὶ, καὶ τοὺς νικῶντας ἐκ τοῦ θηρίον 


καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ χαράώγματος αὐτοῦ, ἐκ τοῦ 
3 ξ΄“ a a a 
ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ, ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν 


12. I have separated these words from those 
of the angel, and supposed them to be 
by S. John as an exhortation to the s 
Christians of his own day. See xiii. 10. 

13. μοὶ is perhaps an interpolation. 

Ibid. ἀπάρτι, pan ἀνε rs Some read 
ἀπαρτὶ, perfectly, and connect it with μακάριοι. 

14. This vision of the harvest and vintage is 
referred by Dean Woodhouse to some signal 
act of vengeance inflicted upon the enemies of 


ering 


oken ᾿ 


the gospel, and not to the final judgment. 
20. alua might mean, the blood of the grape, 
i.e. wine. We find αἷμα σταφυλῆς in Gen. 


. xlix. 11; Deut. xxxii. 14. 
.  CHap. XV. 2. νικῶντας ἐκ τοῦ θηρίου is not 


merely victorious over the beast, but victorious 
after having escaped from the power of the beast. 


Clarke. ᾿Εκ τοῦ xapdyparos αὐτοῦ is perhaps 
an interpolation. 


Κεφ. 15, 16.) 


INANNOY. 


553 


8 ὑαλίνην, ἔχοντας κιθάρας τοῦ Θεοῦ. "καὶ ἄδουσι τὴν δὴν » Ἑχοὰ. ἀνα; 


Peal. cxi. 


Mucéws δούλου τοῦ Θεοῦ, καὶ τὴν wd τοῦ apviov, λέγοντες, ἀρεῖ δε τς 
“ Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, Κύριε ὁ Θεὸς ὁ παν- 
τοκράτωρ' δίκαιαι καὶ ἀληθιναὶ αἱ ὅδοί σου, ὁ βασιλεὺς τῶν 

4 ἁγίων. “τίς οὐ μὴ φοβηθῇ σε, Κύριε, καὶ δοξάσῃ τὸ ὄνομά ° Eas. 


σου ; ὅτι μόνος ὅσιος ὅτι πάντα τὰ ἔθνη ἥξουσι καὶ προσ- abla | 


κυνήσουσιν ἐνώπιόν σου' ὅτε τὰ δικαιώματά cov ἐφανερώ- 


θησαν.» 


ὃ ΡΚαὶ μετὰ ταῦτα εἶδον, καὶ ἰδοὺ, ἠνοίγη ὁ ναὸς τῆς σκηνῆς » xi. 19. 

6 τοῦ μαρτυρίου ἐν τῷ οὐρανῷ «καὶ ἐξῆλθον οἱ ἑπτὰ ἄγγελοι «1. 18. 
ὄχοντες τὰς ἑπτὰ πληγὰς ἐκ τοῦ ναοῦ, ἐνδεδυμένοι λίνον καθα- 
pov καὶ λαμπρὸν, καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυ- 

1 σᾶς. καὶ ὃν ἐκ τῶν τεσσάρων ζώων ἔδωκε τοῖς ἑπτὰ ἀγγέλοις 
ἑπτὰ φιάλας χρυσᾶς, γεμούσας τοῦ θυμοῦ τοῦ Θεοῦ τοῦ ζῶντος 

8 εἰς τοὺς αἰῶνας τῶν αἰώνων. "καὶ ἐγεμίσθη ὃ ναὸς καπνοῦ ἐκ - Εχοὰ χἱ 84; 
τῆς δόξης τοῦ Θεοῦ καὶ ἐκ τῆς δυνάμεως αὐτοῦ" καὶ οὐδεὶς Lest 10; 
ἠδύνατο εἰσελθεῖν εἰς τὸν ναὸν, ἄχρι τέλεσθῶσιν αἱ ἑπτὰ πλη- 


yal τῶν ἑπτὰ ἀγγέλων. 


16 KAI ἤκουσα φωνῆς μεγάλης ἐκ τοῦ ναοῦ λεγούσης τοῖς 
ἑπτὰ ἀγγέλοις, nf Ὑπάγετε καὶ ἐκχέατε τὰς φιάλας τοῦ θυμοῦ 


ἃ τοῦ Θεοῦ εἰς τὴν γῆν. 


"Καὶ ἀπῆλθεν ὁ ὁ πρῶτος καὶ ἐξέχεε. sil, 1, 


τὴν φιάλην αὐτοῦ ἐπὶ τὴν γῆν' καὶ ἐγένετο Edxds κακὸν καὶ prod ix.9, 
πονηρὸν εἰς τοὺς ἀνθρώπους τοὺς ἔχοντας τὸ χαράγμα τοῦ 19» 11. 


8 θηρίου καὶ τοὺς τῇ εἰκόνι αὐτοῦ προσκυνοῦντας. 


᾿ Καὶ ὁ δεύτε- « Exod. vii. 


ρος ἄγγελος ἐξέχεε τὴν φιάλην αὐτοῦ εἰς τὴν θάλασσαν: καὶ 17 
ἐγένετο αἷμα ὧς νεκροῦ, καὶ πᾶσα ψυχὴ ζῶσα ἀπέθανεν ἐν τῇ 

4 θαλάσσῃ. Καὶ ὁ τρίτος ἄγγελος ἐξέχεε τὴν φιάλην αὐτοῦ 
εἰς τοὺς ποταμοὺς καὶ εἰς τὰς πηγὰς τῶν ὑδάτων" καὶ ἐγένετο 


δ αἷμα. 


υ Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος, “ Ai- oi 4,85 


καιος, Κύριε, εἶ, ὁ ὧν καὶ ὁ ἦν καὶ ὁ ὅσιος, ὅτε ταῦτα ἔκρινας. x. ii 
6 “ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν, καὶ αἷμα αὐτοῖς ἔδωκας - Matt. xxii. 


7 πιεῖν ἄξιοι γάρ εἰσι." 


Υ Καὶ ἤκουσα ἄλλου ἐκ τοῦ θυσιασ- 


84. 
y ix. 18; 


τηρίου λέγοντος, “ Ναὶ, Κύριε ὁ ὁ Θεὸς ὁ παντοκράτωρ, ἀληθιναὶ χε. 8. 


8 καὶ δίκαιαι αἱ κρίσεις cov.” 


Καὶ ὁ τέταρτος ἄγγελος ἐξέχεε 


τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥἤλιον' καὶ ἐδόθη αὐτῷ καυματί- 
9 σαι τοὺς ἀνθρώπους ἐν πυρί. τκαὶ ἐκαυματίσθησαν οἱ ἄνθρω- * ver. 11,21. 


8. φδὴν Μωσέως. <A song of triumph, such 
as Moses sang, when Pharaoh was destroyed. 

. ἁγίων, 1. ἐθνῶν. 

4, σὲ may be omitted: 1. μόνος ἅγιος" ὅτι 
πάντες ἥξουσι. 

6. λίνον καθαρόν. The righteousness of the 
saints, xix. 8. 

Cuap. XVI. 1. φιάλας. The vial was a 
basin, bowl, or cup, commonly used in the 
ancient church to contain the offering of meal 
or of incense, standing before the altar of in- 
cense for that purpose. It was also used to 


pour from, as in 1 Sam. x. 1. Woodhouse. 1. ras 


ἑπτὰ φιάλας. 

Ibid. The pouring out of these vials means 
generally the punishments inflicted upon the 
enemies and persecutors of the church. The 
prophecy is probably still unaccomplished. 

ὃ. ἀγγέλον τῶν ὑδάτων. “Judi singulis re- 
bus ‘angelum peculiarem tribuunt.” Schoetge- 
nius, who proves this from Rabbinical writers. 

7. Most MSS. read καὶ ἤκουσα τοῦ θυσιασ- 
τηρίον. 


554 


ΑΠΟΚΑΛΥΨΙΣ 


[Κεφ. 16. 


ποι καῦμα μέγα, καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ Θεοῦ τοῦ 
ἔχοντος ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν 


δοῦναι αὐτῶ δόξαν. 


Καὶ ὁ πέμπτος ἄγγελος ἐξέχεε τὴν φιάλην αὐτοῦ ἐπὶ τὸν 10 
θρόνον τοῦ θηρίου: καὶ ὀγένετο ἡ βασιλεία αὐτοῦ ἐσκοτω- 

Lyn καὶ ἐ s as γλώσ. ὑτῶν ἐκ TOU πό ὶ 
μένη ἐμασσῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ “πόνου, καὶ τἱ 
ἐβλασφήμησαν τὸν Θεὸν τοῦ οὐρανοῦ ἐκ τῶν πόνων αὐτῶν 
καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔ 


«αὐτῶν. 


Καὶ ὁ ἕκτος ἄγγελος ἐξέχεε τὴν φιάλην αὐτοῦ ἐπὶ 12 


τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην: καὶ ἐξηράνθη τὸ 


ὕδωρ αὐτοῦ, ἵνα 
> “ e 

ἀνατολῶν ἡλίου. 
τος καὶ ἐκ τοῦ 


® xii. 9; 
xiz. 20; 
zx. 10. 


ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ 
" Καὶ εἶδον ἐκ τοῦ στόματος τοῦ δράκον- 13 
στόματος τοῦ θηρίον καὶ ἐκ τοῦ στόματος 


τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα ὅμοια βατρά- 


b ii. 10; 
xiii. 18; 
xvii. 14; 


χοις" "εἰσὶ γὰρ πνεύματα δαιμόνων ποιοῦντα σημεῖα, ἐκπο- it 
ρεύεσθαι ἐπὶ τοὺς βασιλεῖς τῆς γῆς καὶ τῆς οἰκουμένης ὅλης, 


xix.19, 20, Guvayayely αὐτοὺς εἰς πόλεμον τῆς ἡμέρας ἐκείνης τῆς με- 
2Thees.ii-9 γάλης τοῦ Θεοῦ τοῦ παντοκράτορος. ““᾿Ιδοὺ, ἔρχομαι ὡς 15 


« iii. 3,4, 18; 
Matt. 


1 Thess. v.32; ” 
2 Pet. iti. 10 ΤΟΥ: 


κλέπτης μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, 
ἵνα μὴ γυμνὸς περιπατῇ, καὶ βλέπωσι τὴν ἀσχημοσύνην αὐ- 
Καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον 16 


ἃ χχὶ. 6, Εβραϊστὶ ᾿Αρμαγεδδών. * Καὶ ὁ ἕβδομος ἄγγελος ἐξέχεε τὴν 17 
φιάλην αὐτοῦ εἰς τὸν ἀέρα" καὶ ἐξῆλθε φωνὴ μεγάλη ἀπὸ τοῦ 


e iv. 5; 
viii. 5, 


ναοῦ τοῦ οὐρωνοῦ ἀπὸ τοῦ θρόνου, λέγουσα, “ Γέγονε." 
ἐγένοντο φωναὶ καὶ βρονταὶ καὶ ἀστραπαὶ, καὶ σεισμὸς ἐγέ- 


© Καὶ 38 


3 φ e ww 
VETO μέγας, οἷος οὐκ ἐγένετο ἀφ᾽ οὗ οἱ ἄνθρωποι ἀγένοντο ἐπὶ 


ἐχίν. 8,10; τῆς γῆς, τηλικοῦτος σεισμὸς οὕτω μέγας. 
ian ἡ μεγάλη εἰς τρία μέρη, Kat αἱ πόλεις τῶν ἐθνῶν ἔπεσον. 


{καὶ ἐγένετο ἡ “πόλες 19 
Ἁ 


ier παν. 15. Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ Θεοῦ, δοῦναι αὐτῇ 


ε νὶ. 14. 
b xi. 19; 
xvi. 9, 11. 


12. This perhaps alludes to the conversion 
of the nations of the east. The Euphrates is 
the physical barrier to those people; and by its 
being dried up may be meant, that all obsta- 
cles to their conversion will be removed. 

18. When the conversion of these eastern 
nations was nearly accomplished, the devil 
used al) his arts to hinder it: he excited the 
beast and the false prophet (see xiii. 1.) to 
oppose it: ]. ὡς βάτραχοι. 

14, τῆς γῆς καὶ may be omitted. 

Ibid. ἡμέρας ἐκείνης, when the conversion of 
al] mankind is at hand: 1. τὸν πόλεμον. 

15. These words are spoken by Christ. 

Ibid. τηρῶν. A person, who keeps watch at 
night, does not put off his clothes, but keeps 
them on, and if the thief come, he does not 
appear naked. 


τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ’ © καὶ πᾶσα % 
νῆσος ἔφυγε, καὶ ὄρη οὐχ εὑρέθησαν" ὃ καὶ χάλαζα μεγάλη ὡς 21 
ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους 


16. συνήγαγεν agrees with πνεύματα. Nes- 
ton. 

Ibid. ᾿Αρμαγεδδὼν, or rather ᾿Αρμαγεδὼν, hat 
been interpreted, the mountain of Megidde, th 
mountain of destruction, and the dry mountain. 

17. This represents the final overthrow of 
the antichristian power. 

Ibid. τὸν ἀέρα. The air appears to be pecu- 
liarly the region in which the devil has power, 
Eph. ii. 2. 

18. σεισμὸς may be taken for ἃ t politi- 
cal or religious change, brought abous by di- 
vine interposition. 

19. The great city, and the cities of the πα - 
tions, may represent the powers which united 
to hinder the final conversion of all nations ἢ 
the gospel. One of these was Babylon, whic 
may perhaps signify Rome. 


Κεφ. 16, 17.] 


INANNOT. 


555 


καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν Θεὸν ἐκ THs πληγῆς τῆς 
χαλάζης, ὅτε μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς σφόδρα. 


17 


ΚΑῚ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ | Jer. li. 18: 


φιάλας, καὶ ἐλάλησε μετ᾽ ἐμοῦ λέγων μοι, “Δεῦρο, δείξω σοι τὸ sia ai 
κρίμα τῆς πόρνης τῆς μεγάλης, τῆς καθημένης ἐπὶ τῶν ὑδάτων 
4 τῶν πολλῶν" «pe? ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ * xiv. 8; 
ἐμεθύσθησαν éx τοῦ οἴνον τῆς πορνείας αὐτῆς οἱ κατοικοῦντες Toye 
ὃ τὴν γῆν." | Kat ἀπήνεγκέ με eis ἔρημον ἐν πνεύματι" καὶ ' sili. 1; 
εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον, γέμον ὀνομάτων ~ ae 
4 βλασφημίας, ἔχον κεφαλὰς ἑπτὰ καὶ κέρατα δέκα. ἢ καὶ ἡ « xviii. 16. 
γυνὴ ἡ περιβεβλημένη πορφύρᾳ καὶ κοκκίνῳ, καὶ Keypvow- 
μένη χρυσῷ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ὄχουσα χρυ- 
σοῦν ποτήριον ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ ἀκα- 
ὃ θάρτητος πορνείας αὐτῆς, καὶ ἔπὶ τὸ μέτωπον αὐτῆς ὄνομα 
γεγραμμένον, “ Muornpiov, Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν 
6 πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς." 5 Καὶ εἶδον τὴν γυ- « xviii. 34. 
ναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵμα- 
Tos τῶν μαρτύρων ᾿Ιησοῦ. καὶ ἐθαύμασα, ἰδὼν αὐτὴν, θαῦμα 


a. 


7 Kat εἶπέ μοι ὁ ἄγγελος, “Διατί ἐθαύμασας ; ἐγώ σοι ἐρῶ 
τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάξζοντος 
αὐτὴν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. 

8° Θηρίον ὃ εἶδες, ἦν, καὶ οὐκ ἔστι, καὶ μέλλει ἀναβαίνειν ἐκ o μι. 5; 


τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν" καὶ θαυμάσονται οἱ 


xiii.] ,8,8,10; 
xx. 13; 


κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ πὶ 37; 
τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλέποντες τὸ πκχιϊ!. 82; 


9 θηρίον ὅ, Te ἦν, καὶ οὐκ ἔστι, καίπερ ἐστίν. Pade ὁ νοῦς 


ae Phil. iv. 3. 


ἔχων σοφίαν. ai ἑπτὰ κεφαλαὶ ὄρη εἰσὶν ἑπτὰ, ὅπου ἡ γυνὴ 
10 κάθηται ἐπ᾽ αὐτῶν, καὶ βασιλεῖς ἑπτά εἰσιν. οἱ πέντε ἔπε- 


σαν, καὶ ὁ εἷς ἐστὶν, ὁ ἄλλος οὕπω ἦλθε, καὶ ὅταν ἔλθη, ὁλί- 


CHap. XVII. 1. πόρνης. This term is ap- 

abe to the Jewish church by Isaiah i. 21, 
- Jeremiah ii. 20; and it is here applied to a 
branch of the Christian church, which had 
corrupted itself. 

Ibid. ὑδάτων. The waters are explained in 
ver. 15. 

3 ἔρημον. See xii. 6. The woman in that 
passage signified the church in its purity: she 

ere signifies the church in a corrupt state. 

Ibid. θηρίον. This partly fesenibles the beast 
mentioned in xiii. 1, and the woman sitting 
upon the beast perhaps means, the union of 
the ecclesiastical and secular power. 

4. 1. γυνὴ ἣν περιβεβλημένη πορφυροῦν καὶ 
κόκκινον. 

5. Μυστήριον. 

8. ]. τὸ θηρίον. 

Ibid. βλέποντες, 1. βλεπόντων, and then per- 
hape we should read ὅτι for 8, τι, the inhabi- 


See note at 2 Thess. ii. 7. 


tants of the earth (whose names have not been 
written in the book of life since the foundation 
of the world, because they looked up to the beast,) 
will wonder because it was and is not, &c. 

Ibid. καίπερ ἐστὶν, L. καὶ πάρεσται. 

9. ὄρη ἑπτά. This seems plainly to desig- 
nate Rome. : 

10. βασιλεῖς. This perhaps means forms of 
overnment, and we are to look for them in the 
Bistory of Rome. Five were passed away, kings, 
consuls, decemvirs, dictators, and military tri- 
bunes: one was in being, while S. John was 
writing, the imperial government, which lasted 
till 475: the seventh was the exarchate, set up 
by the Goths, which ended in 539, when the 
Greek emperors recovered Italy, and held it 
for two hundred years, or more. Then the 
beast became an eighth pewer, when the popes 
established their secular dominion. 


656 ο΄ ΑΠΟΚΑΛΥΎΨΙΣ [Κεφ. 17, 18. 


γον αὐτὸν δεῖ μεῖναι. καὶ τὸ θηρίον, ὃ ἦν, καὶ οὐκ ἔστε, καὶ ll 
αὐτὸς ὄγδοός ἐστι, καὶ ἐκ τῶν ἑπτά ἐστι, καὶ εἰς ἀπώλειαν 
4 αἱ! 1; ὑπάγει. 4 Καὶ τὰ δέκα κέρατα ἃ εἶδες, δέκα βασελεῖς εἰσιν, 12 
᾿Ξ. οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλ᾽ ἐξουσίαν ὡς βασιλεῖς 
μίαν ὥραν λαμβάνουσι μετὰ τοῦ θηρίου. οὗτοι μίαν γνώμην is 
ἔχουσι, καὶ τὴν δύναμιν καὶ τὴν ἐξουσίαν ἑαυτῶν τῷ θηρίῳ 
ν᾿ συ. 14; διαδιδώσουσιν. ᾿ οὗτοι μετὰ τοῦ ἀρνίον πολεμήσουσε, καὶ τὸ 14 
Trin «18, ἀρνίον νικήσει αὐτοὺς, ὅτι Κύριος κυρίων ἐστὶ καὶ Βασιλεὺς 
᾿ βασιλέων, καὶ οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί." 
ὁ Κα. υἱ!.}. 5" Καὶ λέγει μοι, “Ta ὕδατα ἃ εἶδες, οὗ ἡ πόρνη κάθηται, 15 
trv 8. λαοὶ καὶ ὄχλοι εἰσὶ, καὶ ἔθνη καὶ γλῶσσαι. "Καὶ τὰ δέκα ie 
κέρατα ἃ εἶδες ἐπὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν “πόρνην, 
καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνὴν, καὶ τὰς σάρ- 
Kas αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί. ὁ γὰρ ii 
Θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν, ποιῆσαι τὴν γνώμην αὐτοῦ, 
καὶ ποιῆσαι μίαν γνώμην, καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ 
5 χτὶ. 19. θηρίῳ, ἄχρι τελεσθῇ τὰ ῥήματα τοῦ Θεοῦ. " Καὶ ἡ γυνὴ ἣν ι8 
εἶδες, ἔστιν ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ τῶν 
βασιλέων τῆς γῆς.᾽ 
KAI μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ 13 
οὐρανοῦ, ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς 
ae. δόξης αὐτοῦ *xai ἔκραξεν ἐν ἰσχύϊ, φωνῇ μεγάλῃ λέγων, 2 
χα; “Ἔπεσεν, ἔπεσε Βαβυλὼν ἡ μεγάλη, καὶ ἐγένετο κατοικητή- 
Jan 86; ploy δαιμόνων καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου, καὶ 
θα ἐν φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισημένου" Υ ὅτε ἐκ τοῦ 
χυ. 2. οἰνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκε πάντα τὰ ἔθνη, 
καὶ οἱ βασιλεῖς τῆς γῆς MET αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμητοροι 
τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν."» 
sGenxiz.3; "Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, ““᾽Ἐξ- 4 
Tiere ἔλθετε ἐξ αὐτῆς, ὁ Aaos μου, ἵνα μὴ συγκοινωνήσητε ταῖς 
ἐν Ἂ ἁμαρτίαις αὐτῆς, καὶ ἵνα μὴ λάβητε ἐκ τῶν πληγῶν αὐτῆς" 
2Cor. vi. 17. ὅτε ἠκολούθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, καὶ 5 
eal re ἐμνημόνευσεν ὁ Θεὸς τὰ ἀδικήματα αὐτῆς. ἀπόδοτε αὐτῇ ox 6 
ἘΚΕΚΕΣΥΠΒ; καὶ αὐτὴ ἀπέδωκεν ὑμῖν, καὶ διπλώσατε αὐτῇ διπλᾶ κατὰ τὰ 
ἔργα αὐτῆς. ἐν τῷ ποτηρίῳ ᾧ ἐκέρασε, κεράσατε αὐτῇ διπλοῦν; 
eEss.xiviis. ὅσα ἐδόξασεν ἑαυτὴν καὶ ἐστρηνίασε, τοσοῦτον δότε αὐτῇ 
βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὑτῆς λέγει, Κάθη- 
μαι βασίλισσα, καὶ χήρα οὐκ εἰμὶ, καὶ πένθος οὐ μὴ ἴδω. 
ἀ χγ, 16. Διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος 8 
.12. δέκα βασιλεῖς. These seem to be ten with the prophecies of the fall of Babyles, 
kingdoms, or governments, into which the Tyre, &c. mentioned in the margin. 


western Roman empire was divided. Ibid. δαιμόνων. This is the word used by 
18. 1. ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν. the LXX in Isaiah xiii. 22, xxxiv. 14, wher 
“106. ὀπὶ τὸ θηρίον, 1. καὶ τὸ 8. the desolation of Babylon is foretold. 


παρ. XVIII. 2. ἰσχύϊ, ἢ μεγάλῃ, 1. ἰσ- δ. ἠκολούθησαν, 1. ἐκολλήθησαν. 
χυρᾷ φωνῇ. This chapter should be compared 


Κεφ. 18.] INANNOT. 557 


καὶ πένθος καὶ λιμός" καὶ ἐν πυρὶ κατακαυθήσεται" ὅτι ἰσχυρὸς 

9 Κύριος ὁ Θεὸς ὁ κρίνων αὐτήν. “Καὶ κλαύσονται αὐτὴν καὶ " coh el 
κόψονται ἐπ᾽ αὐτῇ οἱ βασιλεῖς τῆς γῆς, οἱ μετ᾽ αὐτῆς “πΟρ- ver. 18; 
νεύσαντες Kal στρηνιάσαντες, ὅταν βλέπωσι τὸν καπνὸν τῆς 16. 

10 πυρώσεως αὐτῆς, (ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ ¢ (αν. θὲ 
βασανισμοῦ αὐτῆς, λέγοντες, Οὐαὶ, οὐαὶ, 7 TOMS ἡ μεγάλη, ser. Te ΗΝ καὶ. 95 
Βαβυλὼν ἡ πόλις ἡ ἰσχυρὰ, ὅτι ἐν μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις 

1. σον. ξ Καὶ οἱ ἔμποροι τῆς γῆς κλαίουσι καὶ πενθοῦσιν ἐπ᾽ « Esech. 

12 αὐτῇ, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράξει οὐκέτι, γόμον ee 
χρυσοῦ, καὶ ἀργύρου, καὶ λίθον τιμίου, καὶ μαργαρίτου, καὶ 
βύσσου, καὶ πορφύρας, καὶ σηρικοῦ, καὶ κοκκίνου, καὶ πᾶν 
ξύλον θύϊνον, καὶ πᾶν σκεῦος ἐλεφάντινον, καὶ πᾶν σκεῦος ἐκ 

18 ξύλου τιμιωτάτου, καὶ χαλκοῦ, καὶ σιδήρου, καὶ μαρμάρου, Kal " Exech. 
κινάμωμον, καὶ θυμιάματα, καὶ μύρον, καὶ λίβανον, καὶ οἶνον, 
καὶ ἔλαιον, καὶ σεμίδαλιν, καὶ σῖτον, καὶ κτήνη, καὶ πρόβατα, 
καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶ ψυχὰς ἀνθρώπων. 

14 καὶ ἡ ὀπώρα τῆς ἐπιθυμίας τῆς ψυχῆς σον ἀπῆλθεν ἀπὸ σοῦ, 
καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπῆλθεν ἀπὸ σοῦ, καὶ 

15 οὐκέτι οὐ μὴ εὑρήσῃς αὐτά. Oi ἔμποροι τούτων, οἱ πλουτή- 
σαντες ἀπ᾽ αὐτῆς, ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ 

16 βασανισμοῦ αὐτῆς, κλαίοντες καὶ πενθοῦντες, ἱκαὶ λέγοντες, ι xvii. 4. 
Οὐαὶ, οὐαὶ, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ 
πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη ἐν χρυσῷ καὶ λίθῳ 

17 τιμίῳ καὶ μαργαρίταις" ὅτε μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος 
πλοῦτος. “Kai πᾶς κυβερνήτης καὶ πᾶς ἐπὶ τῶν πλοίων ὁ " Ess. 
ὅμιλος, καὶ ναῦται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται, ἀπὸ aoch. xavil 

18 μακρόθεν ἔστησαν, ἱκαὶ ἔκραζον ὁρῶντες τὸν καπνὸν τῆς πυ- ae 9; 

19 ρώσεως αὐτῆς, λέγοντες, Tis ὁμοία τῇ πόλει τῇ μεγάλῃ ; ™xal et 
ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν, καὶ ἔκραζον κλαίοντες 10. 
καὶ πενθοῦντες, λέγοντες, Οὐαὶ, οὐαὶ, ἡ πόλιες ἡ μεγάλη, ἐν 50" τ δ: 
ἡ ἐπλούτησαν πάντες οἱ ἔχοντες πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς 

20 Τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη. "Εὐφραίνου ἐπ᾽ © xix. 4; 


xxiy. 


Esa. xliv. 28; 
αὐτὴν, οὐρανὲ, καὶ οἱ ἅγιοι ἀπόστολοι Kal οἱ προφῆται, ὅτι xix. 18; 
ἔκρινεν ὁ Θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς." Ser. li. 48. 


21 "Καὶ ἦρεν els ἄγγελος ἰσχυρὸς λίθον ws μύλον μέγαν, καὶ © Jer. li. 64. 
ἔβαλεν εἰς τὴν θάλασσαν, λέγων, “ Οὕτως ὁρμήματι βληθή- , wee χαὶν 8, 

22 σεται Βαβυλὼν ἡ μεγάλη πόλις, καὶ οὐ μὴ εὑρεθῇ ἔτι. ν Καὶ Jer- ἽΝ 34; 
φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶν xxv. 10; 


οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι, καὶ πᾶς τεχνίτης πάσης τέχνης Ov 1 ti on 
8. κρίνων, 1. κρίνας. 17. ἐπὶ τῶν πλοίων ὃ ὅμιλος, 1. ὁ at πλοίων 
9. 1. κλαύσουσι without αὐτήν. πλέων. 
12. θύϊνον is said by most commentators to Ibid. épydfovra:. The same word is applied 
mean, of citron. to the sea by Aristotle, Arrian, and Appian. 
13. σωμάτων. Slaves. Palairet, Elsner. 18. ὁρῶντες, 1. βλόποντες. 


14. The angel now addresses Babylon her- 20. 1. καὶ of ἀπόστολοι. 
self. Ibid. ἔκρινεν. God hath exacted from her 
Ibid. 1. ἀπώλοτο for ἀπῆλθεν. the punishment which she inflicted on you. 





ss 


558 AIIOKAAT FIZ [Κεφ. 18, 


μὴ εὑρεθῇ ἐν σοὶ ἔτι, καὶ φωνὴ μύλου ov μὴ ἀκουσθῇ ἐν 
4 Kes. xxiii. ἔτι, καὶ φῶς λύχνου οὐ μὴ φανῇ ἐν σοὶ ere’ καὶ φωνὴ vupd 
ἡ καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι" ὅτι οἱ ἔμποροί σον ix 
οἱ μεγιστᾶνες τῆς γῆς, ὅτι ἐν τῇ φαρμακείᾳ σοῦ ἑπλανήθηι 
ε χτ,6. πάντα τὰ ἔθνη. τκαὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρ 
καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς.᾽ 
* αἰ! 10. *KAI μετὰ ταῦτα ἤκουσα φωνὴν ὄχλου πολλοῦ peya: 
ἐν τῷ οὐρανῷ λέγοντος, “᾿Αλληλούϊα' ἡ σωτηρία καὶ ἡ δι 
txv.3; καὶ ἡ τιμὴ καὶ ἡ δύναμις Κυρίῳ τῷ Θεῷ ἡμῶν" 'ὅτι ἀληθι 
xviii. 40; καὶ δίκαιαι αἱ κρίσεις αὐτοῦ" ὅτι ἔκρινε τὴν πόρνην τὴν pe 
Dent xxall Any, ἥτις ἔφθειρε τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίαι 
«ziv.11; τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ τῆς χειρὸς αὐτῆς. "Καὶ ὃ 
εὐ θυ Βα τερον εἴρηκαν, “᾿Αλληλούϊα' καὶ ὁ καπνὸς αὐτῆς ἀναβα! 
εἰς τοὺς αἰῶνας τῶν αἰώνων." "Καὶ ἔπεσον οἱ πρεσβύτε͵ 
οἱ εἴκοσι καὶ τέσσαρες καὶ τὰ τέσσαρα ζῶα, καὶ προσεκύνησ 
τῷ Θεῷ τῷ καθημένῳ ἐπὶ τοῦ θρόνον, λέγοντες, “ "Api 
᾿Αλληλούϊα." Καὶ φωνὴ ἐκ τοῦ θρόνου ἐξῆλθε, Réyove 
“ Αἰνεῖτε τὸν Θεὸν ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ καὶ οἱ φοβι 
᾽ αἱ. 18,17; MEVOL αὐτὸν καὶ οἱ μικροὶ καὶ οἷ μεγάλοι." Kat ἤκουσα | 
ὑπ φωνὴν ὄχλου πολλοῦ, καὶ ὡς φωνὴν ὑδάτων πολλῶν, καὶ. 
φωνὴν βροντῶν ἰσχυρῶν, λέγοντας, “᾿Αλληλούϊα: ὅτε ἐβ 
« Matt τρια; σίλευσε Κύριος ὁ Θεὸς ὁ παντοκράτωρ. ᾿χαίρωμεν καὶ ἀγα 
Lu. xiv.16. λεώμεθα, καὶ δῶμεν τὴν δόξαν αὐτῷ ὅτι ἦλθεν 6 γάμος τ 
"ἘΔ: aly ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν." "Καὶ ἐδό 
Exech. αν. αὐτῇ ἵνα περιβάληται βύσσινον καθαρὸν καὶ λαμπρόν" τὸ γι 
βύσσινον τὰ δικαιώματά ἐστι τῶν ἁγίων. 

Καὶ λέγει μοι, “ Γράψον, Μακάριοι οἱ εἰς τὸ δεῖπνον τ 
γάμον τοῦ ἀρνίον κεκλημένοι" Καὶ λέγει μοι, “« Οὗτοι 
bxil17; λόγοι ἀληθινοί εἰσι τοῦ Θεοῦ." Καὶ ἔπεσον ἔμπροσθεν τι 
Act. 2.36; ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ' καὶ λέγει μοι, ““Ὅρα μ 

᾿ σύνδουλός σου εἰμὶ καὶ τῶν ἀδελφῶν cov τῶν ἐχόντων τ 
μαρτυρίαν τοῦ ᾿Ιησοῦ' τῷ Θεῷ προσκύνησον' ἡ γὰρ μαρτυρ 
τοῦ ᾿Ιησοῦ ἐστι τὸ πνεῦμα τῆς προφητείας. 
vee “ Καὶ εἶδον tov οὐρανὸν ἀνεῳγμένον, καὶ ἰδοὺ, ἵπιτος λευκι 
ἀν. 14; καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν, καλούμενος πιστὸς καὶ ἀληθεν 
«Eee. ini, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ: 4oi δὲ ὀφθαλμοὶ αὖτ 


24. αἷμα, 1. αἵματα. of preaching the gospel. 

Cuap. XIX. 1. λέγοντος, 1. λεγόντων. Ibid. τὸ πνεῦμα. The prophecies, wh 

Ibid. ᾿Αλληλούϊα signifies, praise ye Jehovah, been given to you, are all intended to be, 
αἰνεῖτε τὸν Θεὸν, as in ver. 5. mony to Jesus: ie. Jesus is the end of ; 

Ibid. 1. δόξα καὶ 4 δύναμις Θεοῦ ἡμῶν. phecy. 

2. ἔφθειρε, 1. διέφθειρε. 11. ἵπτος λευκός. See vi. 3. 


10. τῶν ἐχ. τὴν μαρτυρίαν τοῦ ᾿Ιησοῦ, who 12. }. ἔχων ὄνοματα γεγραμμένα 
. Ύ 
have the office of bearing testimony to Jesus, Le. γεγραμμένον. μὰ 


Keg. 19, 20.) INANNOT. 559 


περιβεβλημένος ἱμάτιον BeBappévov αἵματι' καὶ καλεῖται τὸ 
14 ὄνομα αὐτοῦ, ““Ὃ λόγος τοῦ Θεοῦ" ‘Kai τὰ στρατεύματα ‘i. 4: 
τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφ᾽ ἵπποις λευκοῖς, ἐνδεδυ- Matt. xxviii. 
16 μένοι βύσσινον λευκὸν καὶ καθαρόν. Ξ καὶ ἐκ τοῦ στόματος τὰ 16, 37; 
αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάσσῃ (εις Ἢ 
ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρῷ καὶ αὐτὸς Ῥεαϊ. ii. 9; 


xxvi. 18. 
πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ καὶ τῆς ὀργῆς τοῦ Θεοῦ kes. xi. ἐ; 
a , h..} > Vi ves καὶ ἐπὶ \ Ixiii. 3; 
16 τοῦ παντοκράτορος. "Kat ἔχει ἐπὶ τὸ ἱμάτιον ἐπὶ τὸν μη- καὶ These. τι 8. 
ρὸν αὐτοῦ τὸ ὄνομα γεγραμμένον, “Βασιλεὺς βασιλέων καὶ > xvii. 14; 
5 ry 1 1 Tim. vi.15. 
17 Κύριος κυρίων." ‘Kat εἶδον ἕνα ἄγγελον. ἑστῶτα ἐν τῷ ἡλίῳ". Jer, xii 9; 
καὶ ἔκραξε φωνῇ μεγάλῃ, λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετωμέν- Ἐν Eeech xxix 
os ἐν μεσουρανήματι, “Δεῦτε καὶ συνάγεσθε εἰς τὸ δεῖπνον 
18 τοῦ μεγάλου Θεοῦ, ἵνα φάγητε σάρκας βασιλέων καὶ σάρκας 
χιλιάρχων καὶ σάρκας ἰσχυρῶν, καὶ σάρκας ἵππων καὶ τῶν 
4 2 9 2 le) ’ , lA a 
καθημένων ἐπ᾽ αὐτῶν, καὶ σάρκας πάντων ἐλευθέρων καὶ Sov- 
19 λων, καὶ μικρῶν καὶ μεγάλων." Kai εἶδον τὸ θηρίον καὶ 
τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα 
ποιῆσαι πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ 
40 τοῦ στρατεύματος αὐτοῦ. "καὶ ἐπιάσθη τὸ θηρίον, καὶ μετὰ + il. 13, ke. ; 
τούτου ὃ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, xvi. 14; 
ἐν οἷς ἐπλάνησε τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ xx. 105 1; 
TOUS προσκυνοῦντας τῇ εἰκόνι αὐτοῦ ζῶντες ἐβλήθησαν οἱ Dan. vil. 11. 
21 δύο εἰς τὴν λίμνην τοῦ πυρὸς τὴν καιομένην ἐν τῷ θείῳ. καὶ 
οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ 
ἔππου τῇ ἐκπορενομένῃ ἐκ τοῦ στόματος αὐτοῦ" καὶ πάντα 
τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν. 
20 [ΚΑῚ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα "). 18. 
τὴν κλεῖδα τῆς ἀβύσσου, καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα 
2 αὐτοῦ. ™xal ἐκράτησε τὸν δράκοντα, τὸν ὄφιν τὸν ἀρχαῖον, = xi 9; 
“ ’ , a ν ΜΝ 2 Pet. ii. 4. 
ὅς ἐστι διάβολος καὶ Σατανᾶς, καὶ ἔδησεν αὐτὸν χιλια 
8 καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν αὐτὸν καὶ " xvi. 14,16; 
3 , »» ᾽ a ‘ , Ν w v. 8. 
ἐσφράγισεν ἐπάνω αὐτοῦ, iva μὴ πλανήσῃ τὰ ἔθνη ἔτι, ἄχρι 
τελεσθῇ τὰ χίλια ern καὶ μετὰ ταῦτα δεῖ αὐτὸν λυθῆναι 
δ , Jo 2 » 3. Ἀ > ry © Sil. 16; 
4 μικρὸν χρόνον. ° Καὶ εἶδον θρόνους, καὶ ἐκάθισαν ἐπ᾽ αὐτοὺς, v.10; 
καὶ κρίμα ἐδόθη αὐτοῖς" καὶ τὰς ψυχὰς τῶν τε ἐλ εκ σι Ee τιν fa: 
διὰ τὴν μαρτυρίαν ᾿Ιησοῦ καὶ διὰ τὸν λόγον τοῦ Θεοῦ, καὶ Dev. vil. 93 


i. 27; 


οἵτινες οὐ προσεκύνησαν τῷ θηρίῳ οὔτε τῇ εἰκόνι αὐτοῦ, καὶ Matt xin 28 
Cor. Ὃ 
οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον αὐτῶν καὶ ἐπὶ τὴν stim. i. 13. 


χεῖρα αὐτῶν: καὶ ἔξησαν καὶ ἐβασίλευσαν μετὰ Χριστοῦ A ne 
5 χίλια ἔτη" οἱ δὲ λοιποὶ τῶν νεκρῶν οὐκ ἀνέζησαν ἕως τελεσθῇ v. v.10; ᾿ 
ὁ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. Μακάριος καὶ ἜΣΤΑΝ 


15. 1. ῥομφαία δίστομος a assage upon which the doctrine of a mil- 
17. 1. δεῦτε, συναχθῆτε els τὸ δεῖπνον τὸ μέγα a is founded. 
τοῦ Θεοῦ. 5. 1. καὶ of λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι 


Cuap. XX. 4. χίλια ἔτη. This is the only τελεσθῇ. 


560 ΑΠΟΚΑΛΥΨῚΣ [Κεφ. 20, 21. 


ἅγιος ὁ ἔχων μέρος ἐν TH ἀναστάσει τῇ πρώτῃ: ἐπὶ τούτων 
ὁ θάνατος 6 δεύτερος οὐκ ἔχει ἐξουσίαν, ἀλλ᾽ ἔσονταε ἱερεῖς 
τοῦ Θεοῦ καὶ τοῦ Χριστοῦ, καὶ βασιλεύσουσε μετ᾽ αὐτοῦ 
χίλια ἔτη. 
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὃ Σατανᾶς ἐκ 
4 χτὶ. 14; τῆς φυλακῆς αὐτοῦ, “ καὶ ἐξελεύσεται πλανῆσαε τὰ ἔθνη τὰς 
xxxvili.2; ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς, τὸν Γὼγ καὶ τὸν Mayor, 


maxx. 1. συναγαγεῖν αὐτοὺς εἰς πόλεμον, ὧν ὁ ἀριθμὸς ὧς ἡ ἄμμος τῆς 
θαλάσσης. καὶ ἀνέβησαν ἐπὶ τὸ πλάτος τῆς γῆς, καὶ ἐκύκλω- 9 
σαν τὴν παρεμβολὴν τῶν ἁγίων καὶ τὴν πόλιν τὴν γαπημέ- 

enix 20, Ἦν καὶ κατέβη πῦρ ἀπὸ τοῦ Θεοῦ ἐκ τοῦ οὐρανοῦ, καὶ κατ- 


xiv. 10, 11 ἐφαγεν αὐτούς" *xal ὁ διάβολος 6 πλανῶν αὐτοὺς ἐβλήθη εἰς 10 

. Wh. . Q n Q AQ [.2 . e 

«2 Pet.iii1o, τὴν λίμνην τοῦ πυρὸς καὶ θείου, ὅπου τὸ θηρίον καὶ ὁ yevde- 

vi a8; προφήτης" καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς 

I. ὁ a a 

xiii, 8, 21,87; αἰῶνας τῶν αἰώνων. 

ea *Kai εἶδον θρόνον λευκὸν μέγαν, καὶ τὸν καθήμενον ἐπ᾽ τὶ 

χχχὶϊΐ. 39 . 9 A φ > δ ’ é e A” ὶ Lg > Q\ Ἁ 

pra ἌΣ, ν, αὐτοῦ, οὗ ἀπὸ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανὸς, καὶ 

Jer. vii. 10; τόπος οὐχ εὑρέθη αὐτοῖς. ᾿ καὶ εἶδον τοὺς νεκροὺς μεκροὺς καὶ If 
an. Vil. > ry a“ nA o 

Matt.xvi.27; μεγάλους ἑστῶτας ἐνώπιον τοῦ Θεοῦ, καὶ βιβλία ἠνεῴχθησαν 

Rom. ii. 6; a a 

aarp δ᾽ καὶ βιβλίον ἄλλο ἠνεῴχθη, ὅ ἔστι τῆς ζωῆς" καὶ ἐκρίθησαν οἱ 


acer. νυ. ἴθ. vexpol ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα 
«ἃ Cor. αν. αὐτῶν. καὶ ἔδωκεν ἡ θάλασσα τοὺς ἐν αὐτῇ νεκροὺς, καὶ 613 
6, 54, 55. ΄ ew Ν \ ᾽ » A ae \ ’ 
» Esa lxv.17; θάνατος καὶ ὁ ἅδης ἔδωκαν τοὺς ἐν αὐτοῖς νεκρούς" καὶ éxpt- 


Ixvi22; θησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. “Kai 6 θάνατος καὶ ὃ 
τ. 3, ἄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός" οὗτός ἐστιν ὃ δεύ- 
ee 4; TEPOS θάνατος. καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ξωῆς ὁ 
Gal. iv. 36; γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 

χ. 983; ἈἜἜἔΧΚΑῚ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν" ὁ γὰρ πτρῶτος 2] 
τ οὐρανὸς καὶ ἡ πρώτη γῆ παρῆλθε, καὶ ἡ θάλασσα οὐκ ἔστιν 
τοὶ 7. ᾿ ἔτι. Υ Καὶ ἐγὼ ᾿Ιωάννης εἶδον τὴν πόλιν τὴν ἁγίαν, “Ἱερου- 3 
χαχν Ὁ, σαλὴμ καινὴν καταβαίνουσαν ἀπὸ τοῦ Θεοῦ ἐκ τοῦ οὐρανοῦ, 


26 δι; ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. " καὶ 3 
τ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ οὐρανοῦ λεγούσης, ““᾿Ιδοὺ, ἡ 
xix 9 : σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ᾽ av- 
Esa. αν, Τῶν καὶ αὐτοὶ λαρὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ Θεὸς ἔσται 
er τ. 17. per’ αὐτῶν, Θεὸς αὐτῶν. " καὶ ἐξαλείψει ὁ Θεὸς πᾶν δάκρυον 4 
xvi. 17,32; ἀπὸ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτει, οὔτε 
Esa. wii. δ πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι: ὅτι τὰ πρῶτα 
a ὁ, ἀπῆλθον." ὃ Kai εἶπεν ὁ καθήμενος ἐπὶ τοῦ θρόνου, “Ἰδοὺ, δ 
ee ΜΝ καινὰ πάντα ποιῶ." Καὶ λέγει μοι, ““ Γράψον, Ὅτι οὗτοι οἱ 
vi, 8. λόγοι ἀληθινοὶ καὶ πιστοί εἰσι." δ Καὶ εἶπέ μοι, “ Γέγονε. 6 


12. Θεοῦ, 1. θρόνον. Cnap. XXI. 2. ἐγὼ ᾿Ιωάννης is rhaps an 


14. 1. οὗτός ἐστιν Ody ὃ δεύτ i i 
eb ck ι aros ὃ δεύτερος, ἣ λίμνη let gaa and εἶδον may be placed after 


Κεφ. 21} ὁ ΠΙΩΑΝΝΟΥ. 561 


ἐγώ εἰμι τὸ A καὶ τὸ 2, ἡ ἀρχὴ Kal τὸ τέλος. ἐγὼ τῷ διψῶντι 

. δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν' 3 ὁ νικῶν 4 Zach.viiis; 
κληρονομήσει πάντα, καὶ ἔσομαι αὐτῷ Θεὸς, καὶ αὐτὸς ἔσται eee 

8 μοι ὁ υἱός. « δειλοῖς δὲ καὶ ἀπίστοις, καὶ ἐβδελυγμένοις, καὶ « xx. 14,15; 

, xxii. 16, 
φονεῦσι, καὶ πόρνοις, καὶ φαρμακεῦσι, καὶ εἰδωλολάτραις, καὶ 1 Cor. vi. 9; 
πᾶσι τοῖς ψευδέσι, τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ Bry.) 
πυρὶ καὶ θείῳ, ὅ ἐστι δεύτερος Oavaros.” 1 Tim. 1. 9. 

9 Kai ἦλθε πρός pe εἷς τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς {χν.1,6,1} 
ἑπτὰ φιάλας τὰς γεμούσας τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, acti 
καὶ ἐλάλησε μετ᾽ ἐμοῦ λέγων, “Δεῦρο, δείξω σοι τὴν νύμφην 

10 τοῦ ἀρνίου τὴν γυναῖκα." 8 Καὶ ἀπήνεγκέ με ἐν πνεύματι ἐπ᾽ Ae 
ὄρος μέγα καὶ ὑψηλὸν, καὶ ἔδειξέ μοι τὴν πόλιν τὴν μεγάλην καὶ 4: 
τὴν ἁγίαν ᾿ἱΙερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ Bek ic an. 

11 τοῦ Θεοῦ, ἔχουσαν τὴν δόξαν τοῦ Θεοῦ καὶ ὁ φωστὴρ av- 
τῆς ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι' 

12 4 ὄχουσάν τε τεῖχος μέγα καὶ ὑψηλὸν, ἔχουσαν πυλῶνας δώ- 5 Esech. 
δεκα, καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα, καὶ ὀνόματα ἘΠΕ 
ἐπιγογραμμένα, ἅ ἐστι τῶν δώδεκα φυλῶν τῶν υἱῶν ᾿Ισραήλ. 

18 ᾿Α4π᾿ ἀνατολῆς πυλῶνες τρεῖς, ἀπὸ βορρᾶ πυλῶνες τρεῖς, ἀπὸ 

14 νότου πυλῶνες τρεῖς, ἀπὸ δυσμῶν πυλῶνες τρεῖς. ' καὶ τὸ τεῖ- Mate 
χος τῆς πόλεως ἔχον θεμελίους δώδεκα, καὶ ἐν αὐτοῖς ὀνόματα Eph. i. 19, 

15 τῶν δώδεκα ἀποστόλων τοῦ ἀρνίον. k Καὶ ὁ λαλῶν μετ᾽ ἐμοῦ τ κι τὶ ἃ; 
εἶχε κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν TOMY καὶ τοὺς πυ- Zach. ii. 1. 

16 λῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς. ‘Kal ἡ πόλις τετράγωνος | Eph. il. 18. 
κεῖται, καὶ τὸ μῆκος αὐτῆς τοσοῦτόν ἐστιν ὅσον καὶ τὸ πλά- 
τος. καὶ ἐμέτρησε τὴν πόλιν τῷ καλάμῳ ἐπὶ σταδίων δώδεκα 
χιλιάδων: τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἶσά 

17 ἐστι. καὶ ἐμέτρησε τὸ τεῖχος αὐτῆς ἑκατὸν τεσσαρακοντατεσ- 

18 σάρων πηχῶν, μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου. Καὶ Fv 
ἡ ἐνδόμησις τοῦ τείχους αὐτῆς ἴασπις" καὶ ἡ πόλις χρυσίον 

19 καθαρὸν ὁμοία ὑάλῳ καθαρῷ. καὶ οἱ θεμέλιοι τοῦ τείχους τῆς 
πόλεως παντὶ λίθῳ τιμίῳ κεκοσμημένοι: ὁ θεμέλιος ὁ πρῶτος 
ἴασπις, ὁ δεύτερος σάπφειρος, ὁ τριτος χαλκηδὼν, ὁ τέταρτος 

20 σμάραγδος, ὁ πέμπτος σαρδόνυξ, 6 ἕκτος σάρδιος, ὁ ἕβδομος 
χρυσόλεθος, ὁ ὄγδοος βήρυλλος, ὁ ἔννατος τοπάξιον, ὁ δέκατος 
χρυσύπρασος, ὁ ἑνδέκατος ὑάκινθος, 6 δωδεκατος ἀμέθυστος. 

21 καὶ οἱ δώδεκα πυλῶνες, δώδεκα μαργαρίται' ἀνὰ εἷς ἕκαστος 
τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου. καὶ ἡ πλατεῖα τῆς πό- 

22 News χρυσίον καθαρὸν ὡς ὕαλος διαφανής. Kal ναὸν οὐκ 
εἶδον ἐν αὐτῇ ὁ γὰρ Κύριος ὁ Θεὸς ὁ παντοκράτωρ ναὸς ™ xxii. 5; 


~ Esa. Ix. 19; 
28 αὐτῆς ἐστι, καὶ τὸ ἀρνίον. ™Kxal ἡ πόλις οὐ χρείαν ἔχει TOD Zech. xiv. 7. 


7. πάντα, ]. ταῦτα. 10. τὴν μεγάλην is perhaps an interpolation. 
8. 1. τοῖς δὲ δειλοῖς καὶ ἀπίστοις, καὶ ἁμαρτω- 14. L καὶ ἐπ᾿ αὐτῶν δώδεκα ὀνόματα. 
λοῖς καὶ ἐβδελυγμένοις. 21. διαφανὴς, ]. διαυγής. 


9. 1. καὶ ἦλθεν εἷς ἐκ τῶν. 


562 AIOKAAT PIE ᾿ [Keg. 21, 22 


ἡλίου οὐδὲ τῆς σελήνης, ἵνα φαίνωσιν ἐν airy ἡ γὰρ δόξα τοῦ 

5 Kea.lx3,6; Θεοῦ ἐφώτισεν αὐτὴν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον" " pes fe 2% 
ers ἔθνη τῶν σωζομένων ἐν τῷ φωτὶ αὐτῆς περιπατήσουσι. 

βασιλεῖς τῆς γῆς φέρουσι τὴν δόξαν καὶ τὴν τιμὴν αὐτῶν ge 
cH 8; αὐτήν" 5 καὶ of πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ 25 
Kea. ls. yap οὐκ ἔσται ἐκεῖ: καὶ οἴσουσι τὴν δόξαν καὶ τὴν τεμὴν τῶν % 
Zach. Ἦν. 7, ἐθνῶν εἰς αὐτήν. ν Καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν “τᾶν κοινοῦν 51 
pil. §; καὶ ποιοῦν βδέλυγμα καὶ ψεῦδος, ei μὴ οἱ γεγραμμένοε ἐν τῷ 
xx.13; βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου. « Καὶ ἔδειξέ μοι καθαρὸν ποτα- 29 
plas yeas pov ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ 
xxuli. 52, χοῦ θρόνου τοῦ Θεοῦ καὶ τοῦ ἀρνίου. ᾿ ἐν μέσῳ τῆς πλατείας 9 


Peal.jzix. 29; 


isi. 17; 9 
seat 7 αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐντεῦθεν ξύλον ζωῆς 


qEsech, ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕνα ἕκαστον ἀποδιδοῦν 
ah tig , τὸν καρπὸν αὐτοῦ" καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν 
εἰ, 7; τῶν ἐθνῶν. " Καὶ πᾶν κατανάθεμα οὐκ ἔσται ἔτι: καὶ ὁ θρό- 
Gen ὑφ νος τοῦ Θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι 
is. αὐτοῦ ᾿λατρεύσουσιν αὐτῷ" " καὶ ὄψονται τὸ πρόσωπον αὐτοῦ, 4 
ὁ Zech. xiv. καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. "Kai νὺξ ovxs 
ἡ 4, ἔσται ἐκεῖ, καὶ χρείαν οὐκ ἔχουσι λύχνου wat φωτὸς ἡλίου, 


Matt.v.8; ὅτι Κύριος ὁ Θεὸς φωτίξει αὐτούς καὶ βασιλεύσουσιν εἰς 


1 Cor. xiii. 13; 
1 Joh. iii. 2. TOUS αἰῶνας τῶν αἰώνων. 
a xxi, 23; 


Pe-zszviio; *KAI εἶπέ μοι, “Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί: καὶς 
Esa 1x.19,20; Κύριος ὁ Θεὸς τῶν ἁγίων προφητῶν ἀπέστειλε τὸν ἄγγελον 
Zach. xi 
6, 7. αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει. γ᾽ Ἰδοὺ, 7 
χιχ.9; ἔρχομαι ταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας 
xxi. ὅ. τοῦ βιβλίον τούτου." "Καὶ ἀγὼ ᾿Ιωάννης ὁ βλέπων ταῦτα 38 
iil. 11. καὶ ἀκούων" καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι 
Ane 95, ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. 
xiv. 14. καὶ λέγει μοι, ““Ὅρα μή" σύνδουλός σου γάρ εἰμι καὶ τῶν ἀδελ- 9 
φῶν σου τῶν προφητῶν, καὶ τῶν τηρούντων τοὺς λόγους τοῦ 
Den cti.26, βιβλίου τούτου. τῷ Θεῷ προσκύνησον.» "Καὶ λέγει wos, “Μὴ 10 
xii. 4. σφραγίσῃς τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτον; 
ἐφ Τί, ere καιρὸς ἐγγύς ἐστιν. 6 ἀδικῶν ἀδικησάτω ἔτι, καὶ 6 ῥνυπῶν Ἢ 
ῥυπωσάτω ἔτι' καὶ ὁ δίκαιος δικαιωθήτω ἔτι, καὶ 6 ἅγιος 
© Ean. αἰ. 10; ἁγιασθήτω ἔ ἔτι. “Καὶ ἰδοὺ, ἔρχομαι ταχὺ, καὶ ὁ Μισθός μου 12 
4.8.1; μετ᾽ ἐμοῦ ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον αὐτοῦ ἔσται. 4 ἐγώ 13 
ani. 6; 4, εἰμε τὸ A καὶ τὸ 2, ἀρχὴ καὶ τέλος, ὁ πρῶτος καὶ ὁ ἔσχατος. 
xliv. 6; “Μακάριοι οἱ ποιοῦντες τὰς ἐντολὰς αὐτοῦ, ἵνα ἔσται ἡ ἐξου- 14 


ii. 12. 
xiviii. 12 σία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς, καὶ τοῖς πυλῶσιν εἰσέλθωσιν 


24. 1. καὶ περικατήσουσι τὰ ἔθνη διὰ τοῦ φω- 8. κατανάθεμα, 1. κατάϑεμα., The allusion {s 
τὸς αὑτῆς. to the curse connected with the tree of life in 
27. κοινοῦν, ]. κοινόν. the garden of Eden. 
Cuap. XXII. 1. καθαρὸν is perhaps an in- 6. ἁγίων, 1. πνευμάτων τῶν. 
i? aon 11. δικαιωθήτω, 1. δικαιοσύνην ποιησάτω. 


2. ἕνα may be omitted. 


Κεφ. 22.} INANNOY. 563 . 


15 εἰς τὴν πόλιν. “ἔξω δὲ οἱ κύνες, καὶ οἱ ἱ φαρμακοὶ, καὶ οἱ πόρνοι, o xxi. 8; 
καὶ οἱ φονεῖς, καὶ οἱ εἰδωλολάτραι, καὶ πᾶς 6 φιλῶν καὶ ποιῶν 1 σα τῇ 203 
ψεῦδος. Phil. iii. 3, 

16? γὼ Inoods ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ὁ ἐν 
ταῦτα ἐπὶ ταῖς ἐκκλησίαις' ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος τοῦ Nan. 

17 Δαβὶδ, ὁ ἀστὴρ ὁ λαμπρὸς καὶ ὀρθρινός. » sKal τὸ πνεῦμα Ee 1.10; 
καὶ ἡ νύμφη λέγουσιν, “ENE καὶ ὁ ἀκούων εἰπάτω, Ἔλθέ. Εἶδα: ag 
καὶ ὁ διψῶν ἐλθέτω, καὶ 6 θέλων λαμβανέτω τὸ ὕδωρ ζωῆς Ese. Iv. ἵν 
δωρεάν. Joh. vii. 

18 Συμμαρτυροῦμαι yap παντὶ ἀκούοντι τοὺς λόγους τῆς προ- 
φητείας τοῦ βιβλίου τούτου, ἐάν τις ἐπιτιθῇ πρὸς ταῦτα, 
ἐπιθήσει ὁ Θεὸς ἐπ᾽ αὐτὸν τὰς πληγὰς τὰς γεγραμμένας ἐν 

19 βιβλίῳ τούτῳ' ὃ καὶ ἐάν τις ἀφαιρῇ ἀπὸ τῶν λόγων βίβλου δι, δὲ 
τῆς προφητείας ταύτης, ἀφαιρήσει ὁ ὁ Θεὸς τὸ μέρος αὐτοῦ xvi δ 
ἀπὸ βίβλου τῆς ζωῆς, καὶ ἐκ τῆς πόλεως τῆς ἁγίας, καὶ τῶν = 135 

20 γεγραμμένων ἐν βιβλίῳ τούτῳ. Λέγει ὁ μαρτυρῶν ταῦτα, Ἐκοὰ. κα, 
“ Ναὶ, ἔρχομαι ταχύ" > ἀμὴν, ναὶ, ἔρχου, Κύριε ᾿Ιησοῦ. est te 

21 ‘H χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ πάντων Pool. tnis.994 
ὑμῶν. ᾿Αμήν. ΞΡ: 

16. καὶ s ard 1. ὁ πρωϊνός. 19. 1. καὶ ἐάν τις ἀφελῇ ἀπὸ τῶν λόγων τοῦ 
17. ᾿Ελθὲ,} . ἔρχου. βιβλίου τῆς πρ. ταύτης, ἀφελεῖ ὁ Θεὺς τὸ μέρος 


18. συμμαρτυροῦμαι γὰρ, 1. μαρτυρῶ γὰρ ἐγώ. αὐτρῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς. 
Ibid. ἐπιτιθῇ πρὸς, 1. ἐπιθῇ ἐπί. 


002 


562 ATTIORAAT FIZ (Keo. 3) 


Tlie. cide τὸς τέλσσσς Ga Scr ἐν αὐτὴ" n yap δόξα 


“ 0 Een 1... Θεοΐ Sac C13. «κα. 1 λεγτος αὐτῆς τὸ ἀρειον ἢ καὶ 
Pe se a s - :-» - = s oe ᾿ 
ESST TAT στ ϊ ταῖν ἘΣ We Sart, aL τερι πατησουσι. κι 
a ra = get meee -_ =—e Pi a -ψν : ᾽ ᾿ ᾿ 
“ασίλεις τῆν τς 2ε;1:.Ζ. το tc Gas ean τὴν τιμὴν αὐτὼΣ 
: ἜΣ GUTS" "καὶ σ᾽ Tees αὐτοὺς cl un ελεισθῶσι: ἡμέρας, 
σι. 2 a e . as = - ᾿ « 4 
Eee σ γα, οἷς ἔσται ἐκεῖ ει ITI. στο Oc Far καὶ To τιμὴν 
- ay ὰ a ΕΑ e = . . - » na 
Jace χε τ COR εἰς αὐτοὶ. PRs. οἱ or ece\8e εἰς αὐτὴν πᾶν κοι 
᾿-- 5. κα, THE ὥξελ: κα καὶ ὠπτίξης. εἰσ OF γεγραμμένοι é 
κ᾿ -. ἀν, τ fase Ὡς ᾿ Ε - . 
1x :Σ ϑὥϑιθλω τὸς τοῖς τοῦ ἰσγισ. + Raw ἐξείξε μοι καθαρον π' 
aa 14.28 as oS Ξ ᾿ ; 
J Επ:.:. acs τατος ἕωσς λα..πτρλτ1: ἂς «ρισταλλοι, εἐεπορεν Ὁ με1: 
χει 52 


up, τοῦ ὕροιοι τοῦ Oecl «αὶ τῖῦ ἀος.ο:. “ἐν μεσω τῆς Taz 
ae Sas αὐτῆς καὶ τοῦ ποταμοῦ ἐστεῖεῖε: «αι ἐντεῦθεν ἕλον ὅ 
“πὰ ποιοῦν καρτοὺς δώδεκα, κατὰ μῆνα ἕνα ἕκαστον ἀπτοδι 
nt ue τὸν καρπὸν αὐτοῦ καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπ 
‘<7: τχτῶν ἐθνῶν. " Καὶ πᾶν κατανάθεμα οὐκ ἔσται Ere καὶ ὁ. 
Θεα ἅν; POS τοῦ Θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ do: 
i αὐτοῦ λατρεύσουσιν αὐτῷ" ' καὶ ὄψανται τὸ πρόσωπον αὐ 
Zach xix. καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. "καὶ rit 
3; ἔσται ἐκεῖ, καὶ γρείαν οὐκ ἔχουσι λύχνου καὶ ζωτὸς 1) 
τὰς κι 1g, ὅτε Αύριος ὁ Geos φωτίξει αὐτούτ' καὶ βασιλεύσουσιν 
lish. Gi 3. τοὺς αἰῶνας τῶν αἰώνων. 

nape Fa *KAI εἶπέ pou, “ Οὗτοι of λόγοι πιστοὶ καὶ ἀληθινοι 
Zak oe Κύριος 6 Θεὸς τῶν ἁγίων προφητῶν ἀπέστειλε τὸν ἄγγι 
ΜΗ αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει. 1]. 
τς; ἔρχομαι ταχύ. μακάριος ὃ τηρῶν τοὺς λόγους τῆς προφητι 
προ μος τοῦ βιβλίου τούτου." "Καὶ ἐγὼ ᾿Ιωάννης ὁ βλέπων ta 








γι 8: ; - 

ia. 11. καὶ ἀκοίων καὶ ὅτε fe σὰ καὶ ἔβλεψα, ἔπεσα προσκυνῖ 
tam 10; ¥ γε Ε΄ = γι . # 

at un; * τῶν νγγέλου τοῦ δεικνύοντός μοι ταὶ 


xiv. 14. αἱ λέγει pow, “ » ν σου γάρ εἶμι καὶ τῶν a 
1 τηρούντων» τοὺς λόγους 






“6 --.-. ————— = 3 


Κεφ. 22.} INANNOT. 563 . 


15 εἰς τὴν πόλιν. “ἔξω δὲ οἱ κύνες, καὶ οἱ i φαρμακοὶ, καὶ οἱ πόρνοι, ὁ xxi. 8; 
καὶ οἱ φονεῖς, καὶ οἱ εἰδωλολάτραι, καὶ Tras ὁ φιλῶν καὶ ποιῶν bass 
Ψ εῦδο ς. iii, 8. 

1. “Ὁ Eye ᾿Ιησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ἐκ οι 
ταῦτα ἐπὶ ταῖς ἐκκλησίαις" ἐγώ εἶμι ἡ ῥίζα καὶ τὸ γένος τοῦ Num. 

17 Δαβὶδ, ὁ ἀστὴρ ὁ λαμπρὸς καὶ ὀρθρινός." εΚαὶ τὸ πνεῦμα kas xi. 10; 
καὶ ἡ νύμφη λέγουσιν, “ENE καὶ ὁ ἀκούων εἰπάτω, "ENG. nea αν. 13. 
καὶ ὁ διψῶν ἐλθέτω, καὶ ὁ θέλων λαμβανέτω τὸ ὕδωρ ζωῆς Bees iv. vives 
δωρεάν." 

18 Συμμαρτυροῦμαε γὰρ παντὶ ἀκούοντι τοὺς λόγους τῆς Wpo- 
φητείας τοῦ βιβλίου τούτου, ἐάν τις ἐπιτιθῇ πρὸς ταῦτα, 
ἐπιθήσει ὁ Θεὸς ἐπ᾽ αὐτὸν τὰς πληγὰς τὰς γεγραμμένας ἐν 

19 βιβλίῳ τούτῳ "καὶ ἐάν τις ἀφαιρῇ ἀπὸ τῶν λόγων βίβλου δ μι, δι 
τῆς προφητείας ταύτης, ἀφαιρήσει ὁ Θεὸς τὸ μέρος αὐτοῦ svi. 8. 
ἀπὸ βίβλου τῆς Cons, καὶ ἐκ τῆς πόλεως τῆς ἁγίας, καὶ τῶν ™ καὶ 134 

40 γεγραμμένων ἐν βιβλίῳ τούτῳ. Aéyes ὁ μαρτυρῶν ταῦτα, Exod. a 
“ Nal, ἔρχομαι ταχύ"" ἀμὴν, ναὶ, ἔρχου, Κύριε ᾿Ιησοῦ. pa 

δι Ἣ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ πάντων Ῥρολλαίκ.39: 
ὑμῶν. ᾿Αμήν. er 


16. καὶ ὀρθρινὸς, 1. 5 πρωῖνός. 19. 1. καὶ ἐάν τις ἀφελῇ ἀπὸ τῶν λόγων τοῦ 
17. ᾿Ελθὲ, 1. ἔρχου. βιβλίου τῆς xp. ταύτης, ἀφελεῖ ὃ Θεὺς τὸ μέρος 
18. συμμαρτυροῦμαι γὰρ, Ἰ. μαρτυρῶ γὰρ ἐγώ. αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆ:. 

Ibid. ἐπιτιθῇ πρὸς, 1. ἐπιθῇ ἐπί. 





002 


LIST OF COMMENTATORS MENTIONED 
IN THE NOTES. 


ABRESCHIUS, Dilucidationes Thucydidee, 
quibus N. T. loca illustrantur. 1755. 

Adamus, Corn. Observationes theologico- 
philologice, 1710. 

Alberti, Observationes philologice in sacros 
N. F. libros. 1725. 

Alethzeus, Griindliche Erlauterung der dun- 
kelsten Oerter Altenund Neuen Testaments. 
8 vol. 1714. 

Amelius, Erorterung der dunkelsten und 
schwersten Schriftstellen im N.T. 2 vol. 
1711. 

Arndius, Miscellanea Sacra. 1648. 

Bartholinus, T. Miscellanea medica de morbis 
biblicis. 1705. 

Beausobre, Le N. T. traduit en Frangois. 
2 vol. 1718, 

Bengelius, N. Τ. Gracum. 1734. 

Benson, History of the First Planting of the 
Christian Religion. 1756. Paraphrase on 
Six of S. Paul’s Epistles. 2 vol. 1752. 

Beza, Adnotationes majores in N. T. 1594. 
et in editione N. T. 

Biscoe, History of the Acts of the Apostles. 
Oxford, 1829. 

Blackwall, Sacred Classics defendzd and 
sllustrated. 2 vol. 1727. 

Boisius, Veteris interpretis cum Beza aliis- 
que recentioribus collatio. 1655. 

Bos, L. Διατριβαὶ, sive Exercitationes philo- 
logice. 1700. Observationes miscellanee 
ad loca quedam cum N F. tum exterorum 
Scriptorum Gracorum. 1707. 

Calmet, Commentaire littéral sur tous les 
livres del’ Ancien et du Nouveau Testament. 
1723-6. 

Calovius, Biblia Illustrata. 4 vol. 1719. 

Camerarius, Commentarius in N. F. elabora- 
tus. 1642. 

Cappellus, J. Observationes in N. T. 1657. 

L. Spicilegium post messem; nova 
nonnullorum N. 7. locorum 
1632. 

Carpzovius, Commentatio critica ad libros 
N. T. in genere. 1730. 





Illustratio. | 


Casaubon, De rebus sacris et ecclesiasticis 
adversus Baronium, Exercitationes XVI. 
1655. 

Chemnitius, Harmonia IV Evangelistarun. 

Clarke, S. Paraphrase on the IV Evange- 
lists. 2 vol. 

Cocceius, Expositiones N. T. inter opera. 

Colomesius, Observationes Sacra. 1709. 

De Dieu, L. Critica Sacra, sive Animad- 
versiones in loca quedam difficiliora V. et 
N. T. 1698. 

Deylingius, Observationes Sacre. 5 Part 
1735. 

Drusius, inter Criticos Sacros. 

Eckhardus, Technica Sacra. 1716. 

Elsner, J. Observationes Sacra in N. F. li- 
bros. 2 vol. 1720. 

Erasmus, inter Criticos Sacros. 

Estius, In omnes Pauli et aliorum apostole- 
rum epistolas commentarius. 

Fabricius, J. Alb. Observationes selecta in 
varia loca N. T. 1712. Codez apocrypkus 
N. T. 2 vol. 1708. 

Fell, Paraphrase and Annotations upon all 
S. Paul’s Epistles. 1702. 

Ferus, Enarrationes in Matt., Joan. §c. 

Fesselius, 4dversaria Sacra. 1723. 

Flacius, M. Clavis Scripture Sacre. 1674. 
Glossa Compendiaria in N. Τ΄ 1670. 

Fullerus, N. Miscellanea Theologica. 1650. 

Gatakerus, De stylo N. T. 1648. Adver- 
saria miscellanea. 1651. 

Gerhardus, Annotationes in varios N. T. 
libros. 

Glassius, Philologia Sacra. 

Gomarus, Selectiorum Evangeliorum loco- 
rum Illustratio. inter opera theol. 

Greswell, Dissertations upon the Principle 
and Arrangement of a Harmony of the 
Gospels. 4 vol. 1880. 

Grotius, inter Criticos Sacros. 

Hackspanius, Note philologico- theologice ἐπ 
varia δ, S. loca. 1664. 

Hallet, Notes on some peculiar Terts of 
Scripture. 1729. 


LIST OF COMMENTATORS MENTIONED IN THE NOTES. 


Hammond, Parapkrase and Annotations 
upon the N. T. 

Heinsius, D. Exercitationes sacra ad N. T. 
1639. Aristarchus Sacer. 

UHeupelius, Marci Evangelium, Notis gram- 
matico-historico-criticis illustratum. 1716. 

Hombergius, Parerga Sacra. 1712. 

Hug, Introduction to the Writings of the 
N. T. translated by Wait. 2 vol. 1827. 
Junius, Fr. In Act. Apost., Epist. ad Hebr., 
Epist. Jude, et Apocalypsim Sacra Par- 

allela. 

Keuchenius, Annotata in omnes N. T. li- 
bros. 1755. 

Knatchbull, Annotations upon some diffi- 
cult texts in all the books of the N. T. 
1698. 

Kochius, Observationes miscellanea. 1713. 

Krebsius, Observationes in N T. e Flavio 
Josepho. 17565. 

Le Clerc, Note in paraphrasin Hammondi. 
Le N. T. traduit, avec des remarques. 
1703. 

Le Moyne, Varia Sacra. 

L’Empereur, Note ad codices Middoth et 
Bava Kamma. 16:0, 1637. 

Lightfoot, Hore Hebraice et Talmudice in 
N. T. Harmony of the Old and New 
Testaments. 

Lock, Paraphrase and Notes on the Epistles 
to Galatians, Corinthians, Romans, Ephe- 
sians. 

Loescherus, Breviarium theologia exegetice. 
1719. 

Lucas, Commentarius in IV Evangelia. 
1606. Supplem. in Luc. et Joan. 1616. 
Macknight, New literal translation of all the 

Apostolical Epistles. 6 vol. 

Maius, Selectiores Exercitationes philologica 
et exegetica. 2 vol. 1711. 

Maldonatus, Commentarii in IV Evange- 
listas. 

Martianeus, Essai de Traduction, ou Re- 
marquessur les versions Frangoises du N. T. 
1710. 

Masius, Dissertationes Academice. 4 vol. 
1719. 

Mede, Joseph, Works. 1777. 

Mill, J. Novum Testamentum Gr.cum Variis 
Lectionibus. 1707. 

Newcome, Harmony of the [IV Gospels. 

Olearius, De stylo N. T. 

Palairet, Observationes philologico-critice in 
sacros N. F. libros. 1752, 

Pearce, Z. Commentary on the Gospels, Acts, 
and | Cor. 


565 


Peirce, Paraphrase and Notes on the Epi- 
stles of S. Paul to Colossians, Philiprians, 
Hebrews. 

Pfaffius, Dissertatio critica de genuinis li- 
brorum N. T. lectionibus. 1709. 

Possinus, Commentaria in loca selecta IV 
Evangelistarum. 1712. 

Priceus, inter Criticos Sacros. 

Primasius, Commentaria in epistolas Pauli 
et Apocalypsin. 

Pyle, Paraphrase, with Notes on the Acts 
ani Epistles. 2 vol. 

Raphelius, Annotationes in 8. 8. ex Xeno- 
phonte, Polybio, <Arriano et Herodoto. 
2 vol. 1747. 

Relandus, Adr. Palestina. 1714. 

Rosenmiller, Scholia in N. T. 8 vol. 
1777. 

Scaliger, Note ad N. T. Beze, in Actis 
Literariis, Vitemb. 1714. 

Schleusner, Lexicon Greco-Latinum in N. T. 
2 vol. 

Schmidius, Erasmus, Annotationes in N. T. 
1658. 

Schoetgenius, Hore Hebraice et Talmu- 
dice in universum N. T. 2 vol. 1733. 

Schomerus, Exegesis in epistolas Pauli. 

Schwarzius, Miscellanea philologica et theo- 
logica. 1715. 

Scultetus, Ezercitationes erangelice. 1624. 

Selden, De Synedriis Hebreorum. ὕ τον 
Hebrea. 

Simon, R. N. T. avec des remarques litté- 
rales et critiques. 1702. 

Spanheim, Dubia Evangelica. 1700. 

Starckius, Nolte selecte, philologica, exe- 
geticea in loca dubia et dificilia N. T. 
1724. 

Suicer, Thesaurus Ecclesiasticus e Patribus 
Grecis. 2 vol. 1728. 

Surenhusius, Βίβλος καταλλαγῆς. 1713. 

Theophylactus, Opera, Venetiis, 1754. 4 
vol. 

Tillemont, Mémoires pour servir ἃ l'histoire 
ecclésiastique des six premiers siecles. 
12 tom. 1694. 

Tossanus, Commentarii in N. T. 2 vol. 
1604. 

Valckenaer, Selecta ὁ Scholis in Luc., Act., 
1 Cor., Heb. 

Vatablus, Note in versionem Pagnini. 

Vater, Novum Testamentum. 1824. 

Vorstius, De Ebraismis N. T. Commentarius. 
1705. Diatriba de Adagiis N. T. 1669. 

Vossius, G. J. Harmonia Evangelica. 1656. 

Wall, Brief critical notes, especially on the 


δ66 118} OF COMMENTATORS MENTIONED IN THE NOTES. 


warious readings of the N. T. books, Witsius, Miscellanea Sacra. 
1730. Woerger, Dissertationes varia. 

Wells, Help for the more easy and clear un- Wolfius, Cura philologios et critica. δ vol 
derstanding of the Holy Scriptures. 2vol. Woodhouse, Annotations om the Apecalysue. 


1718. 1828. 
Wetstein, Novum Testamentum Gracum,cum Yardley, The Genealogies of Jesus Christ, es 
V. L. et Commentario. 2 vol. 1751. recorded by St. Matthew and St. Luke, 


Whitby, Paraphrase and Commentary on critically examined. 1739. 
the N. T. 


INDEX I. 


OF GREEK TERMS EXPLAINED IN THE NOTES. 


ἀββα. Gal. iv. 6. 

ἄβυσσος. Luke viii. $1. 

ἀγαπητός. Matt. iii. 17. 

ἀγγαρεύειν. Matt. v. 41. 

ἁγιάζειν. John xvii 17; 1 Cor. vii. 14. 

ἅγιος. 1 Thess. iii. 13. 

ἀγνίζειν. John xi. 55; Acts xxi. 24. 

ἀγοραῖος, ἀγόραιος. Acts xix. 38. 

Gdns. Matt. xvi. 18. 

ἀδόκιμος. 1 Cor. ix. 27; 2 Cor. xiii. 6; 
2 Tim. iii. 8; Tit. i. 16. 

αἶνος. Matt. xxi. 16. 

αἵρεσις. Acts v. 17: xxiv. 14: xxvi. 5; 
1 Cor. xi. 19. 

αἰτία, Matt. xix. 10: xxvii. 37. 

αἰών. 1 Cor. x. 11; Gal. £ 4; Eph. ii. 2; 
1 Tim. i. 17; 2 Tim. i. 9; Heb. i. 2. 

ἀκμήν. Matt. xv. 16. 

ἀκούειν. 1 Cor. xiv. 2. 

ἀκρίς. Matt. iii. 4. 

ἀλαλάξειν. Mark v. 38. 

ἀλεκτοροφωνία. Matt. xxvi. 34. 

ἀλλ' # Luke xii. 51; 1 Cor. iii. δ. 

ἀλληλούϊα. Rev. xix. 1. 

ἁμαρτία. 2 Cor. v. 21. 

ἀνάγκη. Luke xxi 28. 

ἀναγκαῖοι. Acts x. 24. 

ἀνάθεμα. Rom. ix. δ; Gal. i. 8. 

ἀνακρίνεσθαι. 1 Cor. xiv. 24. 

ἀναστάς. Acts v. 17. 

ἀναστήσειν. Acts ii. 30. 

ἀνάψυξις. Acts 111, 19. 

ἀνθομολογεῖσθαι. Luke ii. 38. 

ἀνθ᾽ dy. Luke i. 20; 2 Thess. ii 10. 

ἀνοία. Luke vi. 11. 

ἀντί. Heb. xii. 2. 

ἀνώγεον. Luke xxii. 12. 

ἄνωθεν. Luke i. 8; John iii. δ. 

dx’ ἄρτι. Matt. xxvi. 64; Rev. xiv. 13. 

de’ ἀρχῇς. 2 Thess. ii, 18; 1 John i. 1. 

ἀπάγεσθαι. Acts xii. 19. 

ἀπέναντι. Acts xvii. 7. 

ἀπέχειν. Matt. vi. 2; Mark xiv. 41; Luke 
vi. 24. 

ἁπλότης. Rom. xii. 8; 2 Cor. viii. 2, 

ἁπλῶς. James i. 5. 


ἀπὸ pro ὑπό. Matt. xi 19; Rom. i. 2 

ἀπὸ μιᾶς. Luke xiv. 18. : 

ἀποδοθῆναι. Matt. xviii. 25. 

ἀποθησαυρίζειν. 1 Tim. vi. 19. 

ἀποκαθιστάνειν. Matt. xvii. 11; Acts iii. 21. 

ἀποκριθεὶς εἶπε. Matt. 111, 15; Mark ix. 88. 

ἀπολλύειν. Matt. x. 39. 

ἀπολύειν. Matt. xv. 28. 

ἀπόστολος. Luke vi. 18; 2 Cor. viii. 23; 
Phil. ii. 25. 

ἀποστρέφεσθαι. Matt. v. 42. 

ἀργός. Matt. xii. 86. 

ἀρετή. 2 Pet. i. 3. 

ἀρχαί. Acts x. 11; Rom. viii 38; Eph. vi.12. 

᾿Αρμαγεδδών. Rev. xvi. 16. 

ἄρχεσθαι cum _ infinitivo. 
Acts i. 1. 

ἀρχηγός. Acts iii, 15: v. 31. 

ἀρχή. John viii. 25; Jude 6. 

ἀρχιερεῖς. Matt. ii 4: xxvi, δ, 

ἀρχισυνάγωγος. Mark v. 22. 

ἄρχων. Matt. ix. 18; Luke xiv. 1; John 
iii, 1: xii. 31. 

ἀσκεῖν. Acts xxiv. 16. 

ἁσσάριον. Matt. x. 29; Luke xii. 6. 

ἀσφαλῶς. Mark xiv. 44. 

αὐξάνειν. Eph. iv. 15. 

ἀφέωνται. Matt. ix. 2. 

ἄφιξις. Acts xx. 29. 

ἄχυρον. Matt. iii, 12. 

βαπτίζεσθαι. Luke xi. 38. 

βάρβαρος. 1 Cor. xiv. 11. 

βάρος. 1 Thess. ii. 6. 

βασιλικός. John iv. 46. 

βαστάζειν. John xii. 6. 

Barrodoyeiy. Matt. vi. 7. 

Βηθεσδά. John v. 2. 

βιάζεσθαι. Matt. xi. 12. 

BovAeurhs. Mark xv. 48. 

Ταλατία. 2 Tim. iv. 10. 

γάμοι. Matt. xxii. 2. 

γέεννα. Matt. v. 22. 

γενεαλογίαι. 1 Tim. i. 4. 

γίνομαι. Rom. i. 3. 

γλεῦκος. Acts ii. 18. 

γλῶσσα. Acts ii. 8. 


Mark ii. 28; 


568 INDEX OF GREEK TERMS 


γνῶσις. 1 Cor. viii. 1: xii 8; Eph. iii. 19. 


γραμματεῖς τοῦ λαοῦ. Matt. ii. 4. 

γραμματεύς. Matt. v. 20; Acts xix. 35. 

γυμνός. Mark xiv. 52; John xxi. 7. 

γύναι. John ii. 4. 

δεικνύειν. Matt. iv. 8. 

δεισιδαίμων. Acts xvii. 22. 

δεξιολάβοι. Acts xxiii. 28. 

δέρειν. Matt. xxi. 35; Acts v. 40. 

Sevreporperos. Luke vi. 1. 

διὰ ἡμερῶν. Mark ii. 1. 

διὰ τριῶν. Matt. xxvi. 61; Gal. ii. 1. 

διάβολος. John vi. 70; 1 Tim. iii. 6, 

διαθήκη. Heb. ix. 16. 

διακρίνεσθαι. James ii. 4. 

διαλογισμός. Luke ix. 46. 

διαμερίζειν. Acts ii. 3. 

διαπρίεσθαι. Acts v. 33. 

διασπορά. John vii. 35; James i. 1. 

διαφέροντα. Rom. ii. 18. 

διδακτός. 1 Cor. ii. 18. 

δίδοναι τόπον. Rom. xii. 19. 

δίδραχμον. Matt. xvii. 24; xxi. 12. 

δίκαιος. Matt. i. 19; Acts vii. 52. 

δικαιοσύνη. Matt. vi. 1; 1 Cor. i. 30; 
2 Cor, ix. 9. 

Θεοῦ. Rom. iii. 21. 

δικαιοῦν. Matt. xi. 19; Luke vii. 29. 

δικαίωμα. Luke i.6; Rom. i. 32. 

διώκειν. Matt. v. 11. 

δόξα. Rom. iii. 28: ix. 4; 1 Cor. xi. 7; 
2 Pet. ii. 10. 

δουλεύειν. 1 Thess. i. 9. 

δύναμις. 1 Cor. iv. 19. 

ἐὰν μή. John v. 19; Gal. ii. 16. 

ἐγκαίνια. John x. 22. 

ἀγκομβᾶν. 1 Pet. v. 5. 

ἐγώ. 1 Thess. iv. 15. 

ἐγώ εἰμι. Matt. xiv. 27. 

εἰ; num? Matt. xii. 10. 

εἰ pro οὐ. Mark viii. 12. 

el, utinam. Luke xii. 49: xxii. 42. 

εἴ γε. Eph. iii. 2. 

εἰ δὲ μήγε. Matt. vi. 1. 

εἰ μή. Matt. xii. 4; 1 Cor. vii. 17; Gal. i 
7; Rev. ix. 4. 

εἰ τύχοι. 1 Cor. xiv. 10: xv. 37. 

εἰδώς. Matt. ix. 4. 

εἰκῆ. 1 Cor. xv. 2; Gal. iii 4. 

εἴπερ pro ἐπεί. 2 Thess. i. 5; 1 Pet. ii 8. 

els pro ἐν. Mark i. 9. 

εἷς καθ᾽ εἷς. Mark xiv. 19. 

els μαρτύριον. Matt. viii. 4: x. 18. 

els τέλος. Luke xviii. 5; John xiii. 1; 
1 Thess. ii. 16. 

ἐκβάλλειν. Matt. ix. 38. 








ἐκεῖ. Matt. ii. 22. 

ἐκκλησία. Acts ii. 47: v.11: χὶ! 1; 1) 
xi. 18. 

ἐκλεκτοί, Matt. xx. 16; 2 Tim. ii. 10. 

ἐκλελυμένος. Matt. ix. 36. 

ἐκλογή. Rom. xi. 5, 7, 28; 1 Thess. i 
2 Pet. i. 10. 

ἀλαχιστότερος. Eph. iii. 8. 

ἐλέγχειν. Eph. v. 11. 

“Ἑλληνίς. Mark vii. 26. 

‘EAAnnorhs. Acts vi. 1. 

ἐμβριμᾶσθαι. John xi. 33. 

ἐν οἷς. Acts xxiv. 18: xxvwi. 12. 

ἂν ταῖς ἡμέραις ἐκείνοις. Matt. iii 1; ; 
i. 16. 

ἂν τούτῳ. 2 Cor. v. 2. 

ἐναντίον τοῦ Θεοῦ. Luke xxiv. 19. 

ὄνεκεν subintellect. Matt. ii. 18: xi 
Acts iii. 12: vii. 19. 

ἔνοχος. 1 Cor. xi. 27. 

ἐντυγχάνειν. Rom. viii. 26, 34. 

ἐξ αὐτῆς. Mark vi. 25. 

ἐξ οὐρανοῦ. 2 Cor. v. 2. 

ἐξαγοράζειν. Eph. v. 16. 

ἐξομολογεῖσθαι. Luke xxii. 6. 

ἐξόν. 2 Cor. xii. 4 

ἐξουσία cum genitivo. Matt. x. 1; 1 ( 
ix. 12. 

ἐξουσίαι. Eph. i. 21: vi. 12. 

ἐπαρχία. Acts xxv. 1. 

ἐπεί. Rom. iii. 6: xi. 6, 22; 1 Cor. vy. 
xiv. 16: xv. 29. 

ἐπέχειν. Luke xiv. 7; Acts iii. 5. 

ἐπί. Mark x. 11: xii. 26. 

ἐπὶ τὸ αὐτό. Matt. xxii. 34. 

ἐπιβαλών. Mark xiv. 72. 

ἐπίγνωσις. Col. i. 9. 

ἐπικαλεῖσθαι. 1 Cor. i. 2. 

ἐπιλαμβάνεσθαι. Heb. ii. 16. 

ἐπιορκεῖν. Matt. v. 33. 

ἐπιούσιος. Matt. vi. 11. 

ἐπιποθεῖν. James iv. 5. 

ἐπισκοπτή. 1 Pet. ii. 12. 

ἐπισπᾶσθαι. 1 Cor. vii. 18. 

ἐπίτροπος. Luke viii. 8; Gal. iv. 2. 

ἐπουράνιος. Eph. i. 3. 

ἐργασία. Luke xii. 58. 

ἑστᾶναι. Acts xii. 14; 1 Cor. x. 12, 

ἑστώς. Matt. xxiv. 15. 

εὐλαβής. Acts ii. 5. 

εὐλογία. 2 Cor. ix. 5. 

εὑρίσκειν. Matt. x. 39. 

εὐσχήμων. Mark xv. 43; Acts xiii 50. 

εὐτραπελία. Eph. v. 4. 

ἐφ᾽ ᾧ. Matt. xxvi 50; Rom. v. 12; 2 ¢ 
v. 4; Phil. iii. 12. 


EXPLAINED IN THE NOTES. 


ἐφφαθά. Mark vii. 34. 

ἔχειν. John xi. 17. 

dws ob. Matt. L 25: xxvi. 29; Luke xxii. 
16. : 

ζηλώτης. Matt. x. 4. 

ἣ pro μᾶλλον ἥ. Matt. xviii. 8. 

ἡγεῖσθαι. 1 Thess. v. 13. 

ἤδη. Matt. iii, 10. 

"HAL Matt. xxvii. 47. 

ἡλικία. Matt. vi. 27; Luke ii. 52. 

ἡμεῖς. Tit. iii. 8. 

θέλειν. Matt. xxvii. 48; Col. ii. 18. 

θύϊνος. Rev. xviii. 12. 

θυμιατήριον. Heb. ix. 4. 

ἴδιοι. Acts iv. 23. 

ἰδιώτης. 1 Cor. xiv. 16; 2 Cor. xi. 6. 

ἰδών. Matt. ix. 4. 

Ἰεκονίας. Matt. i 11. 

ἱερεύς. Matt. viii. 4; Acts v. 24. 

Ἰησοῦς. Matt. i. 21. 

ἱκανός. Luke xxii. $8: xxiii. 8. 

ἱλαστήριον. Rom. iii. 25. 

ἵλεως. Matt. xvi. 22. 

ἱμάτιον. Matt. v. 40; John xiii. 4. 

ἵνα, Matt. i. 22; John ix. 3; Rom. v. 20: 
vii. 18: viii. 4: xi. 19; 1 Cor. vii 29; 
Gal. iii. 22. 

ἵνα cum indicativo. 1 Cor. iv. 6. 

ἱστορεῖν. Gal. i. 18. 

ἰῶτα. Matt. v. 18. 

καιροί. Matt. xvi. 8. 

καλεῖσθαι. Luke i. 82. 

καλῶς. Mark vii. 9. 

κατὰ ἄνθρωπον. Rom. iii. 5; 1 Cor. ix. 8: 
xv. 32, 

κατὰ σάρκα. Acts ii. 30. 

κατ᾽ οἶκον. Acts ii. 46. 

καταβραβεύειν. Col. ii. 18. 

κατακρίνεσθαι. Mark xvi. 16. 

κατάλυμα. Luke ii. 7. 

καταναρκᾶν. 2 Cor. xi. 8. 

καταργεῖν. Gal. v. 4. 

καταρτίζειν. 1 Cor. i. 10. 

καταχρᾶσθαι. 1 Cor. vii. 31: ix. 18. 

κατηχέομαι. Luke i. 4. 

καυχᾶσθαι. Rom. v. 2. 

κεδρών. John xviii. 1. 

κεραία. Matt. v. 18, 

κερδῆσαι. Acts xxvii. 21. 

κέρμα. Matt. xxi. 12. 

κεφαλαιοῦν. Mark xii. 4. 

κληρονομεῖν. Matt. v. 5. 

κλῆρος. Acts i. 17, 26; 1 Pet. v. 8. 

κληροῦσθαι. Eph. i. 11. 

κλῆσις. 1 Cor. i. 26; 2 Pet. i. 10. 

κλητός. Matt. xx. 16; Rom. viii. 28. 


569 


κλίνειν. Luke ix. 12. 

xotpdyrns. Matt. v. 26. 

κοινοῦν. Matt. xv. 18. 

κοινωνία. Acts ii. 42; Philem. 6. 

κολλᾶσθαι. Acts v. 18. 

κολλυβιστής. Matt. xxi. 12. 

xopBay. Mark vii. 1]. 

κράσπεδον. Matt. ix. 20. 

κριθῆναι. Matt. v. 40. 

κρίνειν. John viii. 15; 1 Cor. iv. 5; Heb. 
x. 30. 

κρίσις. Matt. xii. 18; John xii. 31; 1 Tim. 
v. 24. 

κτίσις. Rom. viii. 20. 

κυλλός, Matt. xv. 81. 

κύνες, Phil. 111, 2. 

λαμπρός. Luke xxiii 11. 

λατρεία. John xvi. 2. 

λατρεύειν. Acts xxvi. 7; 1 Thess. i. 9. 

λόγω δὲ τοῦτο. 1 Cor. i. 12; Epb. v. 82. 

λεπτόν. Mark xii. 42. 

λιβανωτός. Rev. viii. 8. 

λιβέρτινοι. Acts vi. 9. 

λιθόστρωτον. John xix. 13. 

Alrpa. John xii. 3: xix. 89. 

λόγια. Acts vii. 38. 

λόγος. John i. 1; 1 Cor. i. δ; 2 Cor. i. 18: 
x. 10; 1 John i. 1. 

λόγος ἀκοῆς. 1 Thess. ii. 13. 

μαθητεύειν. Matt. xxvii. 57. 

μᾶλλον cum comparativo. Mark vii. 36; 
Phil. i. 24. 

μαμμωνᾶς. Matt. vi. 24. 

papdy 46d. 1 Cor. xvi. 22. 

μεγιστᾶνες. Mark vi. 21. 

μεθύειν. John ii, 10; 1 Cor. xi. 21. 

μειζότερος. 3 John 4. 

μεριμνᾶν. Matt. vi. 25. 

μέρος. 2 Cor. iii. 10; Col. ii. 16; 1 Pet. iv. 
16. 

μετὰ pro διά. Matt. xxvii. 66. 

τρεῖς ἡμέρας. Mark viii. $1. 

peraté. Acts xiii. 42. 

μοτεωρίζεσθαι. Luke xii. 29. 

μήποτε. Matt. xxv. 9; 2 Tim. ii. 26, 

μισεῖν. Rom. ix. 18. 

μνημεῖον. Mark xvi. δ. 

μορφή. Phil. ii. 6. 

μυστήριον. 2 Thess. ii. 7. 

μωραίνειν. Matt. v. 13. 

ναός. Acts xix. 24; Rev. xi. 1. 

Θεοῦ. 1 Cor. 111. 16: vi. 19; 2 Thess, 
ii, 4. 

νεκροί. Matt. viii. 22. 

νεωκόρος. Acts xix. 35. 

νεώτεροι. Acts v. 6; 1 Pet. v. 5. 








--  - τι... 


§70 INDEX OF GREEK TERMS 


νηστεία. Acts xxvii. 9. 

νόμος. John x. 34; 1 Cor. xiv. 2]. 

keorés. Mark vii. 4. 

οἰκουμένη. Luke iv. 5; Acts xi. 28. 

ὁμείρεσθαι. 1 Thess. fi, 8. 

ὁδός. Acts ix. 2; xxiv. 14. 

ὀνικός. Matt. xviii. 6. 

ὀνόματα. Acts i. 15, 

Stes. Mark xv. 28. 

Srov. John vii. 34. 

ὅπως. Matt. v. 16. 

ὅτω: ἅν. Acts iii. 19. 

ὀρθοτομεῖν. 2 Tim. ii. 15. 

ὄρθρου βαθέος. Luke xxiv, 1. 

δρίζεσθαι. Rom. i, 4. 

ὅσια. Acts xiii. 34. 

ὅτι. Matt. ix. 18: xvi. 7. 

ὅτι pro διὰ τί ; Mark ix. 11. 

οὐ--- πᾶς. v. [was—od. } 

οὐκ εἶναι. Matt. ii 18. 

οὕτως. Matt. xxvi. 40; John iv. 6. 

ὀψία. Matt. xiv. 165. 

παίζειν. 1 Cor. x. 7. 

παῖς. Matt. viii. 6; Luke vii. 7. 

παλιγγενεσία. Matt. xix. 28; Tit. iii. 5. 

πάλιν. Matt. iv. 7; Gal. iv. 9: νυ. 1; Heb. 
i, 6. 

παρά. Luke viii. 49; Rom. i. 25: xiv. 5. 

παραβολή. Luke xiv. 7; Heb. xi. 19. 

παρακαταθήκη. 1 Tim. vi. 20; 2 Tim. i. 12, 
14. 

παράκλητος. John xiv. 16. 

παραλαβεῖν γυναῖκα. Matt. i. 20. 

παρασκενή. Matt. xxvii. 62; John xix. 
14, 

παροιμία. Joho x. 6. 

παρρησία. Mark viii. 832; Heb. iii. 6. 

was. Matt. xiii. 19. 

was—obv. Matt. xii. 25; 1 Cor. i. 29: xv. 
51; Gal. ii. 16. 

πάσχα. John xviii. 28. 

πεζῇ. Matt. xiv. 18. 

κειθοῖς. 1 Cor. ii. 4. 

πέραν. Matt. iv. 16. 

περιεργάζεσθαι. 2 Thess. iii. 11. 

περίεργος. Acts xix. 19. 

περιούσιος. Tit. ii. 14. 

περιποίησις. Eph. i. 14. 

περισσεύειν. 2 Cor. ix. 8; Eph. i. 8; 
1 Thess. iii. 12. 

περπερεύεσθαι. 1 Cor. xiii. 4. 

πίμπρασθαι. Acts xxviii. 6. 

πιστεύεσθαι. Rom. iii. 2; 1 Cor. ix. 17; 
1 Thess. ii. 4. 

πιστεῦσαι. Rom. xiii. 11; 1 Cor. xv. 1]; 
Eph. i. 18. 


πιστικός. Mark xiv. 3. 

πίστις Θεοῦ. Mark xi. 22. 

«ληρὴε πνεύματος. Acts vi. 3. 

πληροφορεῖσθαι. Luke i. 1; Rom. xiv. 

πλήρωμα. Eph. i. 23; Col i. 19: ἢ. 8 

πνεῦμα. John iii. 8; 1 Cor. fi. 14. 

πνεῦμα--σάρξ. Matt. xxvi. 61; Rom. : 
1 Thess. v. 23; 1 Tim. i 16; | 
ix. 14; 1 Pet. iii. 18. 

πνεύματα. 1 Cor. xiv. 12. 

πνευματικός. 1 Cor. xii. 1. 

πόθεν. John vii. 27: xix. 0. 

ποιεῖν. Matt. xx. 12; Mark fii. 164; 2. 
xi. 25; Heb. iii, 2 

πολλῶν pro πάντων. Matt. xxvi. 28. 

πονηρός. Matt. vi. 18; 2 Thess. iii. 8. 

πόρνη. Heb. xi. 81; Rev. xvii. 1. 

ποτήριον. Matt. xx. 22: xxvi. 39. 

πραιτώριον, Matt. xxvii. 27; John x 
28 ; Phil. i. 13. 

πράσσειν. Luke fii, 13. 

πρεσβύτεροι. Matt. xvi. 21. 

πρεσβύτης. Philem. 9. 

προσευχή. Luke vi 12; Acts xvi 
1 Tim. ii. 1. 

πρόσωπον. 2 Cor. i. 11. 

ornplfer. Luke ix. 5}. 

προφητεύειν. 1 Cor. xi 4. 

προφήτης. 1 Cor. xii. 8: xiv. 32. 

πρῶτος. John i. 15. 

πρωτότοκος. Matt. i. 25; Col. i. 16 

πτερύγιον. Matt. iv. δ. 

πνγμῇ. Mark vii. δ. 

weber. Acts xvi. 16, 

πωροῦσθαι. Rom. xi. 7. 

bq8.ovpyla. Acts xiii. 10. 

paxd. Matt. v. 22. 

ῥῆμα. Matt. xviii. 16. 

σαρκικός. 1 Cor. iii, 1. 

odrov. Matt. xiii. 33. 

σβεννύειν. 1 Thess. v. 19. 

σέβασμα. 2 Thess. ii. 4. 

σιμικίνθιον. Acts xix. 12. 

σίνδων. Matt. xxvii. 59. 

σκανδαλίξειν. Matt. v.29; Mark vi. 3. 

σκεῦος. Acts ix. 15; 1 Thess. iv. 4 

σκηνοποιός. Acts xviii. 8. 

σκῆνος. 2 Cor. v. 1. 

σκία. Heb. x. 1. 

σκύλλειν. Matt. ix. 86. 

σοφία. 1 Cor, xii. 8. 

σουδάριον. Acts xix. 12, 

σπαράσσειν. Mark i. 26. 

σπεῖρα. Matt. xxvii. 27; Acts x. 1; xxv; 

omexovAdrap. Mark vi. 27. 

σπιλάδες. Jude 12. 





EXPLAINED IN THE NOTES. 


στέγειν. 1 Cor. ix. 12: xiii. 7; 1 Thess, iii. 
1, 5. 

oréyn. Mark ii. 4. 

στέλλεσθαι. 2 Thess. iii. 6. 

στηρίζειν. Luke ix. 51; 1 Thess, iii. 2, 

oréa. John v. 2: x. 23; Actsiii. 1]. 

στρατηγός. Luke xxii. 4, 52; Acts iv. 1: 
xvi. 20. 

στυγνάζειν. Matt. xvi. 3. 

σὺ εἶπας. Matt. xxvi. 25, 

συμβιβάζειν. Acts ix. 22: xvi. 10. 

συντρίβειν. Mark xiv. 3. 

Συροφοίνισσα. Mark vii. 26. 

συστέλλειν. Acts v. 6; 1 Cor. vii. 29. 

σφραγίζειν. John vi. 27; 2 Cor. i, 22. 

σφραγίς. 1 Cor. ix. 2. 

σχίσμα. 1 Cor. xi. 19. 

σώζειν. Tit. 111. 5; James ii. 14, 

σώζεσθαι. Mark xvi. 16; Acts ii. 47. 

ταλιθὰ κοῦμι. Mark v. 4]. 

τάσσεσθαι. Acts xiii. 48, 

ταχέως. Gal. i. 6. 

τέλειος. 1 Cor. ii. 6: xiv. 20. 

τελειοῦσθαι. Luke xiii. $2. 

τέλος. Matt. x. 22. 

τελώνης. Matt. v. 46. 

τηρεῖν. John xv. 20. 

τήρησις. Acts iv. 3. 

τί ἡμῖν καὶ col; Matt. viii. 29; John ii. 4. 

τί ὅτι; Acts v. 4. 

vis. Acts v. 36; 1 Cor. xv. 8. 

τίτλος. John xix. 19. 

τὸ before a sentence. Mark ix. 28; 1 Cor. 
xiii. 10. 

τολμᾶν. 1 Cor. vi. 1. 

τράπεζα. Acts vi. 2. 

τραπεζίτης. Matt. xxv. 27. 

τύποι. Acts vii. 48. 


571 


τῷ Θεῷ. Acts vii. 20; 2 Cor. x. 4. 

τῳ pro τινι. 1 Cor. xv. 8. 

vids. Matt. viii. 12; John xii. 86; 2 Thess. 
ii, 8. 

ὑπακοῦσαι. Acts xii. 13. 

ὑπέρ. Rom. v. 8; 2 Thess. ii. 1. 

ὑπερῷον. Acts i. 13. 

ὑποζωννύειν. Acts xxvii. 17. 

ὑποκριταί, Luke xii. 56. 

ὑποπλεῖν. Acts xxvii. 4. 

ὑπόστασις. 2 Cor. ix.4; Heb. i. 8: iii 14: 
xi. 1. 

φαιλόνης. 2 Tim. iv. 13. 

φθάνειν els. 1 Thess. iv. 15. 

φιάλη. Rev. xvi. 1. 

φιλοτιμεῖσθαι. Rom. xv. 20. 

φραγελλόω, φραγέλλιον. Matt. xxvii. 26. 

φρονεῖν τά τινος. Matt. xvi. 28. 

φυλακή. Matt. xiv. 25; Luke ii. 8; 1 Pet. 
iii, 19. 

φυλακτήριον. Matt. ix. 20; xxiii. 5. 

φωνή. Acts ii. 6. 

φῶς. Mark xiv. 54. 

φωτίζειν. Heb. vi. 4. 

χαλκολίβανος. Rev. i. 15. 

χάρις. Acts ii. 47: iv. 88; 2 Cor. viii. 
1, 4. 

χίτων. Matt. v. 40. 

χόρτος. Mark vi. 39. 

χρηματίζειν. Acts xi. 26. 

ψῆφος. Rev. ii. 17. 

ψυχή. Matt. ii. 20: vi. 25; 1 Cor. ii. 14; 
1 Thess. v. 23. 

ψυχικός. 1 Cor, ii, 14: xv. 44; Jude 19, 

ὠδῖνες. Matt. xxiv. 8; Acts ii. 24. 

és ἄν. 1 Cor. xi. 34; Phil. ii. 23. 

ὡς ὅτι. 2 Cor. v. 19; 2 Thess. ii. 2 

ὡσαννά. Matt. xxi. 9. 


INDEX II. 


OF THINGS AND PROPER NAMES. 


The references to the notes are marked by the letter n. 


Aanon, Lukei. 5; Acts vii. 40; Heb. v. 
4; vii. 1]: ix. 4. 

Abaddon, (or Apollyon,) Rev. ix. 11. 

Abel, Matt. xxiii. 35; Luke xi. 51; Heb. 
xi. 4: xii. 24. 

Abia, (or Abijah,) the course of, Luke i. 5. 

Abia, (or Abijah, or Abijam,) king of Ju- 
dah, Matt. i. 7. 

Abiathar, Mark ii. 26 x. 

Abijah, Abijam. [ 4bia. ] 

Abilene, Luke iii. 1. 

Abiud, Matt. i. 13. 

Abraham, Matt. i. 1, 2,17: iii. 9: viii. 11: 
xxii. 82; Mark xii. 26; Luke i. 55, 78: 
iii. 8, 84: xiii. 16, 28: xvi. 22, 23, 24, 
25, 29, 30: xix. 9: xx. 87; John viii. 
33, 37, 39, 40, 52, 58, 56, 57, 58; Acts 
iii. 18, 25: vii. 2, 16, 17, 82: xiii. 26; 
Rom. iv. 1,2, 8, 9, 12, 18, 16: ix.7: xi. 
1; 2 Cor. xi. 22; Gal. iii. 6, 7, 8, 9, 14, 
16, 18, 29: iv. 22; Heb. ii, 16: vi 18: 
vii 1, 2, 4, 5, 6,9: xi. 8, 17; James ii. 
21, 23; 1 Pet. iii. 6. Call of Abraham, 
Acts vii. 2 2. 

Absinthium, (or Apsinthus,) the star Worm- 
wood, Rev. viii. 1]. 

Accusative absolute, Acts xxvi. 3n; Rom. 
viii. 3 n. 

Aceldama, Acts i. 19. 

Achaia, Acts xviii. 12, 27: xix. 21; Rom. 
xv. 26: xvi. 5; 1 Cor. xvi. 15; 2 Cor. i. 
1: ix. 2: xi. 10; 1 Thess. i. 7, 8. 

Achaicus, 1 Cor. xvi. 17. 

Achaz, (or Ahaz,) Matt. i. 9. 

Achim, Matt. i. 14. 

Adam, Luke iii. 88; Rom. v. 14; 1 Cor. 
xv. 22,45; 1 Tim. ii. 18, 14; Jude 14. 

Addi, Luke iii. 28. 

Adramyttium, Acts xxvii. 2. 

Adriatic Sea, Acts xxvii. 27 2. 

Adultery, John viii. ὅ 5. 

JEnveas, Acts ix. 33, 34. 

Enon, John iii. 23. 

Agabus, Acts xi. 28: xxi. 10. 

Agape, 2 Pet. ii. 13m; Jude 12 n. 


Agar, (or Hagar,) Gal. iv. 24, 25. 

Agrippa, (or Herod Agrippa II.,) Acts xxv. 
18, 2, ἃς. : xxvi. 1, &c. 

Ahasz. [ Achaz. } 

Alexander, the son of Simon and brother of 
Rufus, Mark xv. 2]. 

Alexander, member of the Sanhedrim, Acts 
iv. 6 x. 

Alexander, a Jew of Ephesus, Acts rix. 33. 

Alexander, a coppersmith, 1 Tim. i. 20s; 
2 Tim. iv. 14 2. 

Alexandria, Alexandrian, Acts vi. 9: xviii 
24: xxvii.6: xxviii. 1]. 

Alpheus, (or Clopas,) the father of James 
the Less, Matt.x.8; Mark iii 18; Luke 
vi. 15; Acts i. 18. 

Alpheus, the father of Levi (or Matthew,) 
Mark ii. 14. 

Amen, 1 Cor. xiv. 16 2; Rev. iii 142. 

Aminadab, (or Asminadab,) Matt. i. 4; 
Luke iii. 88. 

Amon, Matt. i. 10. 

Amos, Luke iii. 25, 

Amphipolis, Acts xvii. 1. 

Amplias, Rom. xvi. 8. 

Ananias, husband of Sapphira, Acts v. 
1, &c. 

Ananias, a disciple at Damascus, Acts ix. 
10, &c.: xxii. 12, δια. 

Ananias, high-priest, Acts xxiii. 2, 3 2, 5 
a: xxiv. 1. 

Andrew, Matt. iv. 18: x. 2; Mark i. 16, 
29: iii. 18: xiii 3; Luke vi. 14; John 
i. 40, 44: vi. 8: xii. 22; Actsi. 13. 

Andronicus, Rom. xvi. 7. 

Angel, Matt. xviii. 10"; Acts vii. 35 κα, 
δϑ π: x. 3 n; 1 Cor. xi 10 κα": Eph. 
iii. 10 »; Col i. 20 π; 1 Tim. v. 21, 
n; Rev. i. 20: xvi. 5 x. 

Anna, Luke ii. 36. 

Annas, Luke iii. 2 2; John xviii. 13, 24. 
Acts iv. 6 2: xxii. 5 2. 

Antichrist, 1 John ii. 18 ». 

Antioch, in Pisidia, Acts xiii. 14; xiv. 19, 
21; 2 Tim. iii. 11. 


INDEX OF THINGS AND PROPER NAMES. 


Antioch, in Syria, Antiochian, Acts vi. 5: 
xi. 19, 20 n, 21n, 22, 26,27: xiii. 1: xiv. 
26: xv. 22, 28, 30, 35: xviii. 22; Gal. 
ii. 11. 

Antipas, Rev. ii. 13. 

Antipas, Herod. [Herod Antipas. } 

Antipatris, Acts xxiii. 8]. 

Antonia, tower of, Acts xxi. 34 x. 

Antonius Felix. [ Felix. ] 

Apelles, Rom. xvi. 10. 

Apollonia, Acts xvii. 1. 

Apollos, Acts xviii. 24, 25 n: xix. 1; 1 
Cor. i. 12: iii. 4, δ, 6,22: iv.6: xvi. 12 
πὶ Tit. iii. 18 κ. 

Apollyon, (or Abaddon,) Rev. ix. 11. 

Apostles, Luke vi. 18”; Rom. i. ll»: xvi. 
Ἶ η. 

Apphia, Philem. 2 π. 

Appii Forum, Acts xxviii. 15. 

Apsinthus, (or Absinthium,) the star Worm- 
wood, Rev. viii. 11. 

Aquila, Acts xviii. 2, 18, 26»; Rom. xvi. 
8n; 1 Cor. xvi. 19; 2 Tim. iv. 19. 

Arabia, Arabian, Acts ii. 1]; Gal. i. 17: 
iv. 25. 

Aram, (or Ram,) Matt. i. 3, 4; Luke iii. 
33. 

Aratus, quoted by 8. Paul, Acts xvii. 28 n. 

Archelaus, Matt. ii. 22, π, 

Archippus, Col. iv. 17; Philem. 2 ". 

Areopagite, Dionysius the, Acts xvii. 34. 

Areopagus, (or Mars-hill,) Acts xvii. 19, 22. 

Aretas, Matt. xiv. 32; Acts ix. 2"; 2 
Cor. xi. 32 n. 

Arimathea, Matt. xxvii. 57 »; Mark xv. 
48; Luke xxiii. 51; John xix. 38. 

Aristarchus, Acts xix. 29: xx. 4: xxvii. 
2; 2 Cor. viii. 19 xn; Col. iv. 10; 
Philem. 24. 

Aristobulus, Rom. xvi. 10. 

Armageddon, Rev. xvi. 16 2, 

Arphaxad, Luke iii. 36. 

Artemas, Tit. iii. 12. 

Artemis. [ Diana. } 

Asa, Matt. i. 7, 8. 

Asaph, Matt. xiii. 35 ». 

Ascension, place of, Luke xxiv. 50 n. 

Aser, (or Asher,) tribe of, Luke ii. 36; Rev. 
vil. 6. 

Asia, Asiatic, Acts ii. 9 w: vi. 9: xvi. 6: 
xix. 10, 22, 26, 27: xx. 4, 16, 18: xxi. 
27: xxiv. 18; xxvii. 2; 1 Cor. xvi. 19; 
2 Cor. i. 8; 2 Tim. i. 15; 1 Pet. i. 1; 
Rev. i. 4, 11. 

Asiarchs, Acts xix. 8] 5. 

Assos, in Mysia, Acts xx. 18, 14 


573 


Assos, in Crete (7) Acts xxvii. 18 2, 

Asyncritus, Rom. xvi. 14. 

Athens, Athenian, Acts xvii. 15, 16, 21, 
22: xvii. 1; 1 Thess. iii. 1. 

Attalia, Acts xiv. 25. 

Augustus Cesar, (Αὔγουστος,) Luke ii. 1. 


Augustus, (2¢8aoros, or the Emperor,) Acts 


xxv. 21, 25: xxvii. 1. 
Azariah. [ Ozias. } 
Azor, Matt. i. 18, 14. 
Azotus, Acts viii. 40. 


Baal, Rom. xi. 4, n. 

Babylon, Matt. i. 11, 12,17; Acts vii. 48; 
1 Pet. ν. 18 (?). Mystic Babylon, 1 Pet. 
v.18 2(?); Rev. xiv. 8, =: xvi. 19; xvii. 
5: xviii, 2, 10, 21. 

Balaam, 2 Pet. ii. 15 2; Jude 11; Rev. ii. 
14 2. 

Balak, Rev. ii. 14. 

Baptism, Matt. iii 6", 18 ν: xx. 228; 
John iii. 52; 1 Cor. xv. 29"; Heb. vi. 
2n; 2 Pet. 1 n, 47, 9n: ii. 202. 

Barabbas, Matt. xxvii. 16, 17 n, 20, 21, 
26; Mark xv. 72, 11,15; Luke xxiii. 
18; John xviii. 40. 

Barachiasg, (or Berechiah,) Matt. xxiii. 35. 

Barak, Heb, xi. 32. 

Bar-Jesus, (or Elymas,) Acts xiii. 6. 

Bar-Jona, Simon, Matt. xvi. 17. [ Peter. ] 

Barnabas, Joses, Acts i 23 n: iv. 36m: ix. 
27: xi. 22, 25, 30: xii. 25: xiii. 1, 2, 7, 
43, 46, 50: xiv. 12, 14, 20: xv. 2, 12, 
22, 25, 35, 36, 87, 39; 1 Cor. ix. 6; 
Gal. ii. 1, 9, 18; Col. iv. 10. 

Barsabas, Judas, Acts xv. 22. 

Barsabas, Joseph, (or Justus,) Acts i. 28 n. 

Bartholomew, Nathanaél (?), Matt. x. 3n; 
Mark iii. 18; Luke vi. 14; John i. 46 2; 
Acts i. 13. [ Nathanaéi. | 

Bartimeus, Mark x. 46. 

Beelzebub, (or Beelzebul,) Matt. x. 25 2: 
xii 24, 27; Mark iii. 22; Luke xi. 15, 
18, 19. 

Belial, (or Beliar,) 2 Cor. vi. 15. 

Benjamin, tribe of, Acts xiii. 21; Rom. xi. 
1; Phil. iii. 5a; Rev. vii. 8. 

Beor. [ Bosor. ] 

Berechiah (or Jehoiada?). [Barachias.} 

Berwa, Bercean, Acts xvii. 10, 18: xx. 4. 

Bernice, Acts xxv. 18 ν, 23: xxvi. 30. 

Bethabara, John i 28. 

Bethany, Matt. xxi. 17”: xxvi. 6; Mark 
xi. 1, 11,12: xiv. 8; Luke xix. 29: xxiv. 
60; Johni. 28: xi. 1, 18: xii. 1; Acts i. 
12 π, 





574 INDEX OF THINGS 


Bethesda, John y. 2s. 

Bethlehem, Matt. ii. 1 », δ, 6, 8,16; Luke 
ii. 4.2, 15; John vii. 42. 

Bethphage, Matt. xxi. 1 2; Mark xi. 1; 
Luke xix. 29. 

Bethsaida, Matt. xi. 21 2; Mark vi. 45: 
viii. 22; Luke ix. 10: x. 18; John i. 44: 
xii. 21. 

Bishops, Acts xx. 17"; Phi. i. 1 =; Tit i. 
52; Rev. i. 20 n. 

Bithynia, Acts xvi. 7; 1 Pet. i. 1. 

Blastus, Acts xii. 20. 

Boanerges, (viz., James and John,) Mark 
iii. 17. 

Booz, (or Boax,) Matt. i. 5; Luke iii. $2. 

Breaking of bread, Acts ii. 42 2. 

Brothers of our Lord, Matt. xiii 55 n; 
John ii. le: vii. 5: xix. 25»; 1 Cor. 
ix. 5a. 

Bosor, (or Beor,) 2 Pet. ii 16. 

Burrus, Acts xxviii. 16 2. 


Cesar, Matt. xxii. 17, 21; Mark xii. 14, 
16,17; Luke xx. 22, 24, 25: xxiii. 2; 
John xix. 12,15; Acts xvil 7: xxv. 8, 
10, 11, 12, 21: xxvi. 82: xxvii. 24: 
xxviii, 19; Phil. iv. 22. 

Cesar, Augustus, Luke ii, 1. 

Cesar, Claudius, Acts xi, 28: xviii. 2. 

Cesar, Tiberius, Luke iii. 1. 

Caesarea, Acts viii. 40: ix. 30: x. 1, 24: 
xi. 11: xii. 19: xviii, 22: xxi. 8, 16: 
xxiii. 28, 38: xxv. 1, 4, 6, 18. 

Ceesarea Philippi, Matt. xvi. 18 »; Mark 

Caiaphas, Matt. xxvi. 3, 57; Luke iii. 22; 
John xi. 49: xviii. 13, 14, 24, 28; Acts 
iv. 6n. 

Cain, Heb. xi. 4; 1 John iii. 12; Jude 11. 

Cainan, son of Arphaxad, Luke iii. 36 ν. 

Cainan, son of Enos, Luke iii. 87. 

Caius. (Gaius. ] 

Calvary, (or Golgotha,) Luke xxiii. 33. 

Cana, Johnii. nm, 11: iv. 46: xxi. 2, 

Canaan (Χαναάν), [Chanaaz. } 

Cananite, (Kayayirns,) Matt. x. 4"; Mark 
iii. 18. [ Simon. ] 

Candace, Acts viii. 27. 

Capernaum, Matt. iv. 18 9: viii, 5: xi. 28: 
xvii. 24; Mark i. 21: i 1: ix. 38; 
Luke iv. 28, 31: vii. 1: x 16; John ii. 

2 iv 40 wi. 17, 24, 59. 

Cappadocia, Acts ii, 9; 1 Pet. i. 1. 

Carpus, 2 Tim. iv. 13. 

Castor and Pollux, Acts xxviii. 1]. 

Cedron, John xviii. 1. 


Cenchrea, Acts xviii. 18 ; Rom. xvi 1. 
Cephas, (or Peter,) John i. 42; 1 Cor.i. 
iii, 22: ix. δ: xw.5; Gal. ii. 9. [Pe 

Cerinthians, 1 John v. 6 2. 

Chaldeans, Acts ri. 4& 

Chanaan, Chanaanite, (or Canaan, Cam 
ite,) Matt. xv. 22 πα; Aets vii. 11: x 

Chapters, Mark xii, 26 =; Rom. xi. 21 

Charity, 1 Cor. xiii. 13 =. 

Charran, (or Haren,) Acts vii. 2, 4 

Chief priests, Matt. ii. 4 =: xxvi $ 
Acts xix. 142. 

Chios, Acts xx. 15. 

Chloé, 1 Cor. i. 13. 

Chorasin, Matt. xi. 21 2; Luke x. 13 

Curis, divinity of, John i. 1s: x. 332,38. 
xii. 412; Acts xx. 28%; Rom. ix. 5a 
Cor. v. 192: viii. 9 w: xii. 19 w: Σ 
4n; Gal. i. lw; Phil. ti. 6m; Coli 
a, 18 κα: iii, 189; 1 Thess. iii lls 
Thess. i.128; 1 Tim. iii, 168; Tit. 
13"; Heb. v. 7%: vii. δ, 28m: ix. 14 
1 Pet. ii. 42; 2 Pet. i 1; 1 John τ. 
n; Jude 4m; Rev. i. 8": v.18 8. Pra 
addressed to Curist, Acts i. 242: : 
59 2; 1 Cor. i. 2%. Pre-existence 
Curist, John i. 15 «: iii, 18 κα: xvii ὁ 
Coming of Canist, Matt. xxiv. $2 

Chuza, Luke viii. 3. 

Cilicia, Acts vi. 9: xv. 283 =, 41: xxi! 
xxii, δ: xxiii. 44: xxvii. 5; Gal. i 2 

Cis, (or Kish,) Acts xiii. 21. 

Clauda, Acts xxvii. 16. 

Claudia, 2 Tim. iv. 21. 

Claudius Caesar, Acts xi. 28: xviii. 2. 

Claudius Lysias. ( Lysias.} 

Clement, Phil. iv. ὃ a. 

Cleopas, (KAeéras,) Luke xxiv. 18. 

Cleophas, (or Clopas, KAewwas,) John : 
25 n. [ Alpheus.) 

Cnidos, Acts xxvii. 7. 

Cock-crowing, Mark xiv. 302. 

Cohort, Acts x. 1 η. 

Colosse, Col. i. 2. 

Coos, (or Cos,) Acts xxi. 1. 

Core, (or Korah,) Jude 11. 

Corinth, Corinthian, Acts xviii. 1,8:: 
1; 1 Cor. i. 2; 2 Cor. i. 1, 28: vi. 
2 Tim. iv. 20. 

Cornelius, Acts x. 1 &c. 

Cos. [ Coos. } 

Cosam, Luke fi. 28. 

Courses of the priests, Luke i, § x. 

Crescens, 2 Tim. iy. 10. 

Crete, Cretan, Acts ii. 11: xxvii, 7, 
18, 21; Tit. 1. δ, 12. 


AND PROPER NAMES. 


Crispus, Acts xviii. 8; 1 Cor. i. 14. 

Crucifixion, John xviii. 822: xix. 17 ν. 

Cyprus, Cyprian, Acts iv. 86: xi. 19, 20: 
xiii. 4, 7 =: xv. 39: xxi. 3,16: xxvii. 4. 

Cyrene, Cyrenian, Matt. xxvii 82; Mark 
xv. 21; Luke xxiii, 26; Acts ii. 10: vi. 
9: xi. 20: xiii. 1. 

Cyrenius, (or Publius Sulpicius Quirinus, ) 
Luke ii. 2. 

Cyria (?), 2John 1 9. 


Dalmanutha, Mark vili. 10. 

Dalmatia, 2 Tim. iv. 10, 

Damaris, Acts xvii. 34 

Damascus, Damascene, Acts {x.°2 2, 3, 8, 
10, 19, 22, 27: xxii. 5,6, 10,11: xxvi. 
12, 20; 2 Cor. xi. 82; Gal. i. 17. 

Daniel, Matt. xxiv. 15; Mark xiii. 14. 

Darkness, Matt. viii. 12 ν. 

Dative, Matt. v. 21; Rom. xiv.7 m ; 2 
Cor. v.15; Gal. ii. 192. 

David, Matt. i. 1, 6, 17, 20: ix. 27: xii. 3, 
28: xv. 22: xx. 80,31: xxi. 9, 15: xxii. 
42, 43,45; Mar. ii. 25: x. 47,48: xi. 10: 
xii, 85, 86, 87; Luke i. 27, 82, 69: ii. 4, 
11: iii. 81: vi. 3: xviii. 38, 39: xx. 41, 
42, 44; John vii. 42; Acts i. 16: ii. 25, 
29, 84: iv. 25: vii. 45: xiii. 22, 34, 36: 
xv. 16; Ro ᾿ 8: iv.6: xi. 9; 2 Tim. 
ii. 8; Heb. iv. 7: xi. 82; Rev. iii. 7: νυ. 
5: xxii. 16. 

Deaconesses, Rom. xvi. 1 2; 1 Tim. iii. 
ll x; Tit. i. 8 κ. 

Deacons, Acts vi. 3 ». 

Decapolis, Matt. iv. 25 »; Mark v. 20: 
vii. 81. 

Dedication, feast of the, John x. 22 n. 

Demas, Col. iv. 14; 2 Tim. iv. 9 a, 10; 
Philem. 24. 

Demetrius, a silversmith at Ephesus, Acts 
xix. 24 &c., 38. 

Demetrius, a Christian, 8 John 12. 

Derbe, Derbean, Acts xiv. 6, 20: xvi. 1: 
xx. 4, 

Diana, (or Artemis,) Acts xix. 24, 27, 28, 
35. 

Didymus, (or Thomas,) John xi. 16: xx. 
24: xxi. 2. [ Thomas. } 

Dionysius, Acts xvii. 34 κ. 

Dioscuri, (or Castor and Polluz,) Acts 
xxviii. 11. 

Diotrephes, ὃ John 9 a. 

Docetez, John xix. 842; 1 John iv. 2 a, 

Dorcas, (or Tabitha,) Acts ix. δύ, 39. 

Drusilla, Acts xxiv. 24 n. 


575 


Eclecta (?), 2 John 1 a. 

Egypt, Egyptian, Matt. ii. 18, 14, 15, 19; 
Acts ii. 10: vii. 9, 10, 11,12, 15, 17, 22, 
24, 28, 34, 36, 39, 40: xiii. 17; Heb. 
δ}, 16: viii. 9: xi. 26, 27, 29; Jude 5. 
Spiritual Egypt, Rev. xi. 8. Egyptian 
impostor, Acts xxi. 88 x. 

Elam, Elamite, Acts ii. 9. 

Elders, Matt. xvi. 2] ". Acts xi. 30: xv. 
20: χχ 17; Tit.i.5; Female elders, 
Tit. ii. 3x. 

Eleazar, Matt. i. 16. 

Electa (?), 2 John 1 a. 

Election, Rom. xi. 23 »; 2 Tim. 11, 10 x. 

Eli. [Heti.] 

Eliakim, son of Melea, Luke iii. 30. 

Elfakim, son of Abiud, Matt. i. 13. 

Elias, (or Elijah,) Matt. xi. 142: xvi. 14: 
xvii, 8, 4, 10 κ», 11, 12: xxvii. 47, 49; 
Mark vi. 15: viii. 28: ix. 4, 5, 11, 12, 
18: xv. 35, 86; Lukei. 17: iv. 25, 26: 
ix. 8, 19, 30, 38, 54; John i. 21, 26; 
Rom. xi. 2; James v. 17. 

Eliezer, Luke iii. 29. 

Elijah. { Elias. ] 

Elisabeth, Luke i. 5, 7, 18, 24, 36, 40 &c., 
57. 

Eliseiis, (or Hlisseus, or Elisha,) Luke iv.27. 

Eliud, Matt. i 14, 15, 

Elmodam, Luke iii. 28. 

Elymas, (or Bar-Jesus,) Acts xiii, 8, 

Emmanuel, (or Jmmanuel,) Matt. i. 28. 

Emmaiis, Luke xxiv. 18 a. 

Emmor, (or Hamor,) Acts vii. 16. 

Enoch, Luke iii. 87; Heb. xi. 5; Jude 142. 

Enos, Luke iii. 38. 

Epenetus, Rom. xvi. 5. 

Epaphras, Col. i. 7: iv. 12; Philem. 28 ". 

Epaphroditus, Phil. ii. 25 =: iv. 18. 

Ephesus, Ephesian, Acts xviii. 19, 21, 24: 
xix. 1,17, 26, 28, 34, 85: xx. 16, 17: 
xxi, 29 ; 1 Cor. xv. $2: xvi. 8; Eph. i. 1; 
1 Tim. i. δ; 2 Tim, i. 18: iv. 12; Rev. 
1.11: ii 1. 

Ephraim, John xi. 54, 

Epicureans, Acts xvii. 18. 

Epimenides, quoted by S. Paul, Tit. i. 
12 2. 

Er, Luke iii. 28, 

Erastus, Acts xix. 22; Rom. xvi. 23; 2 
Tim. iv. 20. 

Esaias, (or Jeaich,) Matt. iii. 8: iv. 14: 
viii. 17: xii. 17: xiii. 14: xv.7; Mark vii. 
6; Luke iii. 4: iv. 17: Johni. 28: xii. 
88, 89,41; Acts viii. 28, 30: xxviii. 25; 
Rom. ix. 27, 29: x. 16, 20: xv. 12. 


᾿ ene ὦ»... eee “ον 


-ρ- = -- 


| Fo 


576 


Esau, Rom. ix. 13; Heb. xi. 20: xii. 16. 

Esli, Luke iii. 25. 

Esrom, (or Hezron,) Matt.i.3; Luke iii. 88. 

Ethiopia, Ethiopian, Acts viii. 27. 

Eubulus, 2 Tim. iv. 21. 

Eunice, 2 Tim. i. 5. 

Eunuchs, Acts viii. 27 ν. 

Euodias, Phil. iv. 2. 

Euripides, quoted by S. Paul, 1 Cor. xv. 
33 x. 

Euroclydon, a wind, Acts xxvii. 14. 

Euphrates, Mystic, Rev. ix. 14: xvi. 12. 

Eutychus, Acts xx. 9. 

Eve, 2 Cor. xi. 3; 1 Tim. ii. 18. 

Evil eye, Matt. xx. 15 ». Evil spirits, 
Luke xiii. 16 »; 1 Cor. xv. 24 2; 2 
Cor. iv. 4 n: xii. 7 2; Eph. vi. 12 2; 
2 Pet. ii. 4n; Rev. xvi. 17 2. 

Exorcists, Acts xix. 13 x. 

Ezekias, (or Hezekiah,) Matt. i. 9, 10. 


Fair Havens, Acts xxvii. 8. 
Famine, Acts xi. 28 2. 
Fast, Acts xxvii. 9 ν. 

Felix, Antonius, Acts xxiii. 24 », 26: 
xxiv. 2.2, 8, 22, 24, 25 », 27: xxv. 14. 
Festus, Porcius, Acts xxiv. 27: xxv. 1, &c.: 

xxvi. 24, 25, 82. 
Fortunatus, 1 Cor. xvi. 17. 
Flight into Egypt, Matt. ii. 14 ». 


Gabbatha, (or Lithostrotus,) John xix. 13 x. 

Gabriel, Luke i. 11 &c., 19, 26 &c. 

Gad, tribe of, Rev. vii. 5. 

Gadarenes, Matt. viii. 28 »; Mark v. 1; 
Luke viii. 26, 37. 

Gaius, (or Caius,) of Corinth, Rom. xvi. 
28 ; 1 Cor. i. 14. 

Gaius, (or Caius,) of Derbe, Acts xx. ἐπ; 
8 John 1 (7). 

Gaius, (or Caius, ) of Macedonia, Acts xix. 29. 

Galatia, Galatian, Acts xvi. 6: xviii. 23; 1 
Cor. xvi. 1; Gal. i. 2: iti. 1; 2 Tim. iv. 
10; 1 Pet. i. 1. 

Galilee, Galilean, Matt. ii. 22; iii. 13: iv. 
12,15, 28, 25: xvii. 22: xix. 1: xxi. 11: 
xxvi. 32,69, 78 π: xxvii. 55: xxviii. 7, 
10, 16; Mark i. 9, 14, 16, 28, 39: iii. 7; 
vi. 21: viii. 831: ix. 80: xiv. 28, 70: xv. 
41; xvi. 7; Luke i. 26: ii. 4, 39: iii. 1: 
iv. 14, 31, 44: v. 17: viii. 26: xvii. 11: 
xxiii. δ, 6, 49, 55: xxiv. 6; John i. 48: 
ii. 1, 11: iv. 8, 48, 45, 46, 47, 54: vi. 1: 
vii. 1, 9, 41, δ2 5: xii. 21: xxi. 2; Acta i 
11:11. 7: v. 87: ix. $l: x. 87: xiii. 81. 

Galilee, Sea of, (or Sea of Tiberias, or Lake 


INDEX OF THINGS 


of Gennesaret,) Matt. iv. 18: xv. 
Mark i. 16; vii. 31; John vi. 1. 

Gallio, M. Amnseus Novatus, Acts xvii 
#, 14, 17. 

Gamaliel, Luke ii. 25 =; Acts v. 3! 
xxii. ὃ 2. 

Gaza, Acts viii. 26. 

Gedeon, (or Gideon, ) Heb. xi. 32. 

Genealogy of Jesus, Luke iii. 23 2, 24 

Gennesaret, Matt. xiv. 34%; Mark vi. 

Gennesaret, Lake of, (or Sea of Galila 
Lake of Tiberias,) Luke v. 1. 

Gentiles, conversion of, Acts ii. 39 a. 

Gergesenes, Matt. viii. 28 x. 

Gethsemane, Matt. xxvi. 36 =; Markxiv 

Gideon. [ Gedeon. } 

Gnostics, Acts xx. 30 2; Rom. xvi. 1 
1 Cor. viii 1 2, 3 mw: xv. 23 2, 3: 
Phil. iii. 18 s; Col. ii. 18 3; 1 Thes 
8x; 2 Thess. ii. 3; 1 Tim. i. 8 5: 
1a: vii, 20"; 2 Tim. ii 14 8; Tit. 
n, ll ν, 14 2: iti. 9 =; Heb. xiii - 
2 Pet. ii. 1 2,108; 1 Johni. 8 a: 
nm, 9», 188: iii, 7 w: ν᾿ 1 μν; Jude 
a; Rev. ii. 24%: ix. 2 ν. 

Gog, Rev. xx. 8. 

Golgotha, (or Calvary,) Matt. xxvii. δ. 
Mark xv. 22; John xix. 17. 

Gomorrha, (or Gomorrah,) Matt. x. 
Mark vi. 11; Rom. ix. 29; 2 Pet. ii 
Jude 7. 

Gospel, progress of, Acts i. 8»; Ron 
18 2; Coli. 62, 

Grecians, (‘EAAnmoral,) Acts vi. 1: 
29: xi. 20. 

Greece, Greek, Mark vii. 26; Luke x 
$8; John vii. 35: xii 20: xix. 20; . 
xiv, 1: xvi. 1, 8: xvil. 4, 12: xvii 
17: xix. 10, 17: xx. 2 ν, 21: xxi 
37; Rom. i. 14, 16: it 9,10: iii 9 
12; 1 Cor. i, 22, 28, 24: x. 82: xii. 
Gal. ii. 3: iii, 28; Col. iii. 11; Rev. ix 


Hagar. { Agar. } 

Hagiographa, Luke xxiv. 44 x. 

Hamor. [Emmor. ] 

Haran. [ Charran. ] 

Heber, Luke iii. 35. 

Hebrew, Luke xxiii. 38; John v. 2: 
13, 17, 20; Acts vi. 1: xxi. 40: xxi 
xxvi. 14; 2Cor. xi. 22 ; “Phil. iii. 5; : 
ix. 11: xvi. 16. Epistle to the Heb: 
written in Greek, Heb. x. 34 2, 39 x. 

Heli, (or Eli,) Luke iii. 23 κα. 

Hell, Matt. v. 22s. 

Hermas, Rom. xvi. 14 ". 


AND PROPER NAMES. 


Hermes, Rom. xvi. 14. 

Hermes, (or Mercurius,) Acts xiv. 12. 

Hermogenes, 2 Tim. i. 15. 

Herod, (or Hered Agrippa I.,) Acts xii. 1n, 
6,11, 19 &c. 

Herod Agrippa II. [ Agrippa. } 

Herod, the Tetrarch, (or Herod Antipas,) 
Matt. xiv. 1», 2”, 32,6; Mark vi 14 
n, 16 &c.: viii. 152; Luke iii, 1 2, 19: 
viii. δ: ix. 7, 9: xiii. 81: xxiii. 7 &c., 
15; Acts iv. 27: xiii. 1. 

Herod Philip, husband of Herodias, Matt. 
xiv. ὃ ». [ Philip. ] 

Herod Philip, (or Philip,) tetrarch of Itu- 
rea, Luke iii. 1 x. 

Herod the Great, Matt. ii. 1 », 3, 7, 12, 18, 
15 2, 16 2, 19, 22; Luke i. 5: iii. la; 
Acts xxiii. 35 ? 

Herodians, Matt. xxii. 16 2; Mark iii. 6 n: 
xii. 18. 

Herodias, Matt. xiv. 3,6; Mark vi. 17, 19, 

_ 22; Luke iii. 19. 

Herodias, daughter of, Matt. xiv. 6 &c.; 
Mark vi. 22 x. 

Herodion, Rom. xvi. 11. 

Hezekiah. [{ Exekias. ] 

Heszron. [Esrom.] 

Hierapolis, Col. iv. 13. 

Hinnom, Matt. v. 22 x. 

Hoty Spirit, John vii. 892; Acts i. 42; 
Rev. i. 4. 

Hosanna, Matt. xxi. 9 x. 

Hours of prayer, Acts ii. 15: iii, 1»: v. 
7n: x. Sn, 

Hymenzus, 1 Tim. i. 20 2; 2 Tim. ii. 17. 


Ioonium, Acts xiii. 51 2: xiv. 1, 19, 21: 
xvi. 2; 2 Tim. iii. 11. 

Idumea, Mark iii. 8. 

Ignatius, Matt. xviii. 2 ". 

Dilyria, Rom. xv. 19 ». 

Immanuel. [ Emmanuel. } 

Isaac, Matt. i. 2: viii. 11: xxii. 82; Mark 
xii, 26; Luke iii, 34: xiii. 28: xx. 87; 
Acts iii. 18 : vii. 8, 82; Rom. ix. 7, 10; 
Gal, iv. 28; Heb. xi. 9, 17, 18, 20; 
James ii. 21. 

Isaiah. [ Esaias. } 

Iscariot, Judas, Matt. x. 4: xxvi. 14, 25, 
47: xxvii. 8,5n; Mark iii. 19: xiv. 10, 
48; Luke vi. 16: xxii. δ, 47, 48; John 
vi. 71: xii. 2 =, 4: xiii. 2, 26, 29: xiv. 
22: xviii. 2 &c.; Acts i. 16, 18 2, 25. 

Israel, Israelite, Matt. ii. 6, 20, 21: viii. 
10: ix. 88: x 6, 28: xv. 24, 8] : xix. 
28: xxvii. 9,42; Mark xii. 29: xv. 32; 


577 


Luke i. 16, 54, 68, 80: ii. 25, $2, 84; 
iv. 25, 27: vii. 9: xxii. 30: xxiv. 21: 
John i. 31, 47, 49: iii 10: xii. 18; Acts 
i. 6: ii, 22, 86: 112, 12: iv. 8, 10, 27: v. 
21, $1, 35: vii. 23, 87; 42: ix. 15: x. 
86 : xiii. 16, 17, 28, 24: xxi. 28: xxviii. 
20; Rom. ix. 42, 6,27, 81: x. 1, 19,21: 
xi. 2, 7, 25, 26; 1 Cor. x. 18; 2 Cor. iii. 
7,13: xi. 22; Gal. vi. 16; Eph. ii. 12; 
Phil. iii. 5; Heb. viii. 8, 10: xi. 22; 
Rev. ii. 14: vii. 4: xxi. 12. 

Issachar, tribe of, Rev. vii. 7. 

Italy, Italian, Acts x. 1: xviii 2: xxvii. 1, 
6; Heb. xiii. 24. 

Iturea, Luke iii. 1 5. 


Jacob, son of Isaac, Matt. i. 2: viii. 11: xxii. 
82; Mark xii. 26; Luke i. 83: iii. 34; 
xiii, 28: xx. 37; John iv. 5,6, 12; Acts 
iii, 13: vii. 8, 12, 14, 15, 32, 46; Rom. 
ix. 18: xi. 26; Heb. xi. 9, 20, 21. 

Jacob, son of Matthan, Matt. i. 15, 16. 

Jairus, Mark v. 22; Luke viii. 41. 

Jambres, 2 Tim. iii 8. 

James, the son of Alpheus, (or the Just,) 
Matt. x. 3: xiii. 55»: xxvii. 56; Mark 
iii. 18: vi δ: xiv. δὶ 2; xv. 40: xvi. 1; 
Luke vi. 15, 16 2: xxiv. 10; Acts i. 13: 
xii. 17 κι xv. 18: xxi. 18 ν; 1 Cor. xv. 
7; Gal. i. 19 ν: ii. 9, 12; James i, 1; 
Jude 1 n. 

James, the son of Zebedee, Matt. iv. 21: x. 
2: xvii. 1; Mark i. 19, 29: iii, 17: ν, 
87: ix. 2: x $5, 41; xiii. 3: xiv. 33; 
Luke v, 10: vi. 14: viii. 51: ix. 28, 54; 
Acts i. 18: xii. 2. 

Janna, Luke iii. 24. 

Jannes, 2 Tim. iii. 8. 

Jared, Luke iii. 37. 

Jason, Acts xvii. 5 &c.; Rom. xvi. 21. 

Jehoiada. [ Berechiah. } 

Jechonias, (or Jehoiakim ?) Matt. i. 1] x. 

Jechonias, (or Jehoiachin ?) Matt. i. 12. 

Jehoiachin, Jehoiakim. [Jechoxias. 

Jehoram. (Joram. ] 

Jehosaphat. [ Josaphat. } 

Jephthaé, (or Jephthah,) Heb. xi. 82. 

Jeremias, (or Jeremiah,) Matt. ii. 17: xvi. 
142: xxvii. 9. 

Jericho, Matt. xx. 29; Mark x. 46; Luke 
x. 80: xviii. 85: xix. 1; Heb. xi. 80. 
Jerusalem, Matt. ii. 1, δ: iii. 5: iv. 5 κ, 
25: v. 85: xv. 1: xvi. 21: xx. 17, 18; ° 
xxi. 1, 10: xxiii. 37; Mark i. 5: iii. 8, 
22: vii. 1: x. 82, 38: xi. 1, 11, 15, 27: 
xv. 41; Luke ii. 22, 25, 88, 41, 42, 43, 


Pp 


| 
| 


παῖς “ας -τ---- Ὁ» 





578 .. INDEX OF THINGS 


45: iv. 9: v.17: vi. 17: ix. 81, δὶ, 58: 
x. 30: xiiL 4, 22, 38,34: xvii. 11: xviii. 
$1: xix. 11, 28: xx. 20, 24: xxi. 20, 
24: xxiii. 7, 28: xxiv. 18, 18, 33, 47, 
49, 52; John i. 19: ii. 18, 23: iv. 20, 
21, 45: v. 1, 2: vii. 25: x. 22: xi 18, 
55: xii 12; Acts i. 4, 8, 12, 19: ii 5, 
14: iv. 6, 16: v. 16, 28: wi 7: viii. 1, 
14, 25, 26, 27: ix. 2, 18, 21, 26, 28: 
x. 39: xi. 2, 22, 27: xii. 25: xiii. 13, 
27, 31: xv. 2,4: xvi. 4: xviii. 21: xix. 
21: xx. 16, 22: xxi 4, 11, 12, 18, 15, 
17, 81: xxii. δ, 17, 18, 22: xxiii. 1]: 
xxiv. 11: xxv. 1, 3, 7, 9, 15, 20, 24: 
xxvi. 4, 10, 20: xxviii, 17; Rom. xv. 
19, 25, 26, 31; 1 Cor. xvi. 3; Gali. 17, 
18: ii, 1: iv. 25. Mystic Jerusalem, 
Gal. iv. 26; Heb. xii. 22; Rev. iii. 12: 
xxi. 2, 10. 

Jesse, Matt. i 5, 6; Luke iii. 32; Acts 
xiii, 22; Rom. xv. 12. 

Jesus, (or Joshua,) Acts vii. 45 ; Heb. iv. & 

Jesus, surnamed Justus, Col. iv. 11. 

Jewry. (Judea. } 

Jew, Jews, Jewish, Matt. ii. 2: xxvii. 11, 29, 
87: xxviii. 15; Marki. 5: vii. 8: xv. 2, 
9, 12, 18, 26; Luke vii. 3: xxiii. 3, 87, 
38, 51; John i. 19: ii. 6, 13, 18, 20: iii. 
1, 22, 25: iv. 9, 22: v. 1, 10, 15, 16, 18: 
vi. 4, 41, 52: vii. 1, 2, 11, 18, 15, 35: 
viii, 22, 31, 48, 52, 57: ix. 18, 22: x. 
19, 24, 31, 88: xi. 8, 19, 31, 33, 36, 45, 
54, 55: xii. 9, 11: xiii, 33: xviii. 12, 
14, 20, 31, 38, 35, 36, 38, 39: xix. 8, 7, 
12, 14, 19, 20, 21, 31, 38, 40, 42: xx. 
19; Acts ii. δ, 10, 14: ix. 22, 28: x. 
22, 28, 89: xi 19: xii. 8, 11: xiii. 5, 6, 
42, 43, 45, 50: xiv. 1,2, 4, 5, 19: xvi. 
1, 8, 20: xvii. 1, 5, 10, 18, 17: xviii. 2, 
4, 5, 12, 14, 19, 24, 28: xix. 10, 18, 14, 
17, 33, 84: xx. 8, 19, 21: xxi. 11, 20, 
21, 27, 89: xxii. 3, 12, 30: xxiii. 12, 20, 
27, 80: xxiv. 5, 9, 18, 24, 27: xxv. 2, 
7, 8, 9, 10, 15, 24: xxvi. 2, 8, 4, 7, 21: 
xxviii. 17, 19, 29; Rom. i, 16: ii. 9, 10, 
17, 28, 29: iii. 1, 9, 29: ix. 24: x 123 
1 Cor, i. 22, 23, 24: ix. 20: x. 32: xii, 
18; 2 Cor. xi. 24; Gal. ii, 18, 14, 15: 
iii, 28; Col. iii. 11; 1 Thess. ii, 14; Tit. 
i. 14; Rev. ii. 9: iii. 9. 

Jezebel, Rev. ii. 20. 

Joanna, Luke viii. 3: xxiv. 10. 

Joanna, (or Joannas,) Luke iii. 27. 

Joatham, Matt. i. 9. 

Job, James v. 11. 

Jochanan, rabbi, Acts iv. 6 n. 


Joel, Acts ii. 16. , 

John, the Baptist, Matt. ili, 1 &c.: iv. | 
ix. 14: xi. 2, &e., 9m, &o.: xiv. 12,2, 
&c., 123 2: xvi. 14: xvii. 13: xxi 25, 
82; Mark i. 4 ν, &c., 14: ii. 18: wi 
16 ἂς. : viii. 28: xi. 30, 32; Lukei 
60, 68: lil. 2 &e., 20: v. 838: vii 18 ἃ 
ix.7,9, 19: xi. 1: xwi 16: xx. 4,6; Ji 
i. 6 &c., 40: iit. 23 δες. : iv. 1: v. 33,. 
x. 40,41; Acts i. 5, 22: x 87: x1: 
xii, 24, 25: xviii. 25 vw: xix. 3, 4 

John, the Evangelist, Matt. iv. 2]: x 
xvii. 1; Mark i 19, 29: fii. 17: νὰ 
ix. 2, 88: x. 386, 41: xiii 8: xiv. | 
Luke v. 10: vi. 14: wii 51]: ix. 28, 
54: xxii. 8; John i. 85 2: xviii. 15 
xix. 27 n; Acts i 13: fii. 1, 3, 4,1 
iv. 18, 19: viii. 14: xii. 2, 12; Gal 
9; Rev. i. 1, 4,90: xxi. 2: xxii. & | 
Gospel, John v. 2": xix. 40 x. 

John, surnamed Mark, Acts xii. 122.1 
xiii, 5, 18 2: xv. 87 w: 2 Tim. iv. 11 
{ Mark. | 

John, member of the Sanhedrim, Acts iv. 

Jonan, Luke iii. 30. 

Jonas, (or Jonah,) the prophet, Matt. xii | 
40, 41: xvi. 4; Luke xi. 29, 30, 33. 
Jonas, (or Jonah,) father of Peter, Mi 
xvi. 17; John i 42: xxi. 15, 16, 17. 
Joppa, Acts ix. 86, 88, 42, 48: x 5, 

23, 82: xi. 5, 18. 

Joram, (or Jehoram,) Matt. i. 8 w. 

Jordan, Matt. iii. 5, 6, 13: iv. 16, 25: 3 
1; Mark i. 5, 9: ii. 8: χ, ἢ; Luke 
8: iv. 1; Johni. 28: 1, 26: x. 40, 

Jorim, Luke iii. 29. 

Josaphat, (or Jehosaphat,) Matt. i. 8. 

Joseph, of Arimathea, Matt. xxvii. 57 a, | 
Mark xv. 48, 45; Luke xxiii. 50; Je 
xix, 38. 

Joseph Barsabas, surnamed Justus, Act 
23. 

Joseph, son of Jacob, John iv. 5; Acts: 
9, 13, 14, 18; Heb. xi. 21, 22. 

Joseph, tribe of, Rev. vii. 8 

Joseph, son of Jonan, Luke iii. 30. 

Joseph, son of Judas, Luke iii. 26. 

Joseph, husband of Mary, Matt. i. 16, 
&c.: ii, 18,19; Luke i. 87: ii. 4, 16,. 
48: iii. 23.0; iv. 22; John i. 45: ii, 12 
vi. 42, 

Joseph, son of Mattathias, Luke iii. 24. 

Joses, son of Alpheus, Matt. xiii. 55 
xxvii. 56; Mark vi. 8: xv. 40, 47. 

Joses, surnamed Barnabes, Acts iv. ; 
[ Barnabas. ] 


AND PROPER NAMES. 


Joses, son of Eliezer, Luke iii. 29. 

Joshua. (Jesus. ] 

Josias, (or Josiah,) Matt. i. 10, 11 2. 

Juda, (or Judas,) son of Jacob, Matt. i. 2, 
8; Luke iii. 88; Heb. vii. 14. 

- Juda, land of, Matt. ii. 6; Luke i. 39. 

Juda, tribe of, Matt. ii. 6; Heb. vii. 14: 
viii. 8; Rev. v. 5: vii. 5. 

Judas, (or Juda,) son of Joannas, Luke iii. 
26 


Judas, (or Juda,) son of Joseph, Luke iii. 
80 


Judas, surnamed Barsabas, Acts xv. 22, 27, 


82. 

Judas of Galilee, Matt. xxii. 16», 17 κν; 
Luke xiii. 12: xxiii. 5 2; John x. 82; 
Acts v. 37 2. 

Judas, or Jude, the Apostle, (or Lebbeus, 
or Thaddeus,) son of Alpheus, Matt. x. 
Sn: xiii. 550: xxvi. 47; Mark vi. 3; 
Luke vi. 16”; John vii. ὅπ: xiv. 22; 
Acts i. 18: ix. 11; Jude 1. 

Judas, surnamed Iscariot. [ Iscariot ]. 

Judea, Matt. ii. 1, δ, 22: iii. 1, 5: iv. 25: 
xix. 1: xxiv. 16; Mark i. δ: iii. 7: x. 1: 
xiii. 14; Luke i. 5, 65: ii. 4: ii 1: v. 
17: vi. 17: vii. 17: xxi. 21: xxiii. 5; 
John iii. 22: iv. 3, 47, 54: vii. 1, 3: xi- 
7; Acts i. 8: ii. 9: vili. 1: ix. 81: x. 87: 
xi. 1,29: xii. 19: xv. 1: xxi. 10: xxvi. 
20: xxviii. 21; Rom. xv. 31; 2 Cor. i. 
16; Gal. i. 22; 1 Thess. ii. 14. 

Julia, Rom. xvi. 15. 

Julius, Acts xxvii. 1, δ. 

Junia, Rom. xvi. 7. 

Jupiter, (or Zeus,) Acts xiv, 12, 13: xix. 
35. 

Justus, of Corinth, Acts xviii. 7. 

Justus, Jesus, Col. iv. 11. 

Justus, Joseph, Acts i. 23. 

Justification, Rom. iii. 21 π' v. la, 9: x. 
10"; Gal. ii. 17; Tit. iii. 72. 


Kingdom of God or heaven, Matt. iii. 2.2: 
iv. 17": v.19: xiii. 22 π: xvi. 28n: 
ΧΥΪΣ lw: xxi. 43»: xxvi. 29"; Luke 
xxi. 8] ν. 

Kish. [Cis. } 

Korah. [Core.} 


Lamech, Luke iii. 36. 

Laodicea, Laodicean, Col. ii. 1: iv. 18, 15, 
16; Rev. i. 11: iii. 14, 

Lasea, Acts xxvii. 8 x. 

Last days, Acis ii. 17 =; 1 Tim. iv. 1»; 


579 


Heb. i. 1 n; 2 Pet. iii. 8»; 1 John ii, 
18 2. 

Latin, Luke xxiii. 88 ; John xix. 20. Latin 
terms, Matt. xxvii. 26 =; Luke xii. 62; 
John ii. 16 8: xii, 8 2: xix. 19”; Acts 


xix. 12 5». 
Law, John x. 34"; 1 Cor, xiv. 21 n, 


Lazarus, the beggar, Luke xvi. 20 &c. 

Lazarus, brother of Mary and Martha, John 
xi. 1 wn, &c.: xii. 2, 9, 10, 17. 

Lebbeeus, (or Judas, or Thaddeus,) Matt. x. 
Sn. (Judas. ] 

Legion, Mark v. 9. 

Levi, son of Jacob, Heb. vii. 9. 

Levi, tribe of, Luke x. 32; John i, 19; 
Acts iv. 86; Heb. vii. 5, 11; Rev. vii. 7, 

Levi, (or Matthew,) Mark ii. 14"; Luke y, 
27, 29. [ Matthew. 

Levi, father of Matthat, Luke iii. 24 », 29. 

Libya, Acts ii. 10. 

Libertines, Acts vi. 9. 

Lily, Matt. vi. 28 "». 

Linus, 2 Tim. iv. 21n. 

Lithostrotus, (or Gabbatha,) John xix. 13, 

Locusts, Matt. iii. 4 π; Rev. ix. 6 n. 

Logos, Luke i. 2”; John i. 1 »; Acts x. 
862; Tit.i. 83 n; 1 Pet. i. 28 κ; 1 John 
i. 1 2, 

Lois, 2 Tim. i. 5. 

Lot, Luke xvii. 28, 29, 32; 2 Pet. ii. 7. 

Lucius, Acts xiii. 1; Rom. xvi, 21. 

Luke, (or Lucas,) Luke i. 1 n: xxiv. 181; 
John vi. 66n; Acts iv. 24"; xi. 28": 
xx. ὅπ; 2 Cor. viii. 182; Phil. ii. 208: 
iv. 8n; Col. iv. 14"; 2 Tim. iv. 11; 
Philem. 24, 

Lycaonia, Acts xiv. 6, 11. 

Lycia, Acts xxvii. 5. 

Lydda, Acts ix, 82, 35, 88. 

Lydia, Acts xvi. 14, 40. 

Lysanias, Luke iii. 1. 

Lysias, Claudius, Acts xxiii. 17 &c., 26: 
xxiv. 7, 22, 

Lystra, Acts xiv. 6, 8, 21: xvi. 1, 2; 2 Tim. 
iii, 11. 


Maath, Luke iii. 26. 

Macedonia, Macedonian, Acts xvi. 9, 10, 
12: xviii. 5: xix. 21, 22, 29: xx. 1,3: 
xxvii. 2; Rom. xv. 26; 1 Cor. xvi. 5; 2 
Cor. i. 16: ii. 18: vii. δ: viii. 1: ix. 2, 
4: xi. @; Phil. iv. 15; 1 Thess. i. 7, 8: 
iv. 10; 1 Tim. i. 8. 

Madian, (or Midian,) Acts vii. 29 n. 

Magdala, Matt. xv. 39 x. 


> 


| 
| 





580 INDEX OF THINGS 


Magdalene, Mary, Matt. xxvii. 56, 61: 
xxviii, 1; Mark xv. 40, 47: xvi. 1, 9; 
Luke viii. 2: xxiv. 10; John xix. 26: 


xx. 1, 11, 16, 18, 
Magi, Matt. ii. 1 2, 11 2; Luke ii 39 κ. 
Magic, Acts xix. 19 ν. 
Magog, Rev. xx. 8. 
Mahalaleel. [ Maleleel. | 
Mahometans, Rev. ix. 18 =: xiii. 11 2. 
Mainan. [Dfenan. } 
Malchus, John xviii. 10. 
Maleleel, (or Mahalaleel,) Luke iii. 37. 


Mammon, Matt. vi. 242; Luke xvi. 9, 11, 


18. 
Manaén, Acts xiii. 1 2. 
Manasses, (or Manasseh,) Matt. i. 10. 
Manasseh, tribe of, Rev. vii. 6. 


Mark, (or Marcus,) John vi. 66 2; Acts 
xii. 12 2, 25: xv. 37, 89; Col. iv. 10; 2 
Tim. iv. 1]; Philem. 24; 1 Pet. v. 18 ». 


His Goxpel, Mark xvi. 20 n. 


Marriage, 1 Cor. vii. 26 2; 1 Tim. iii, 2 2, 


Mars-liill, (or Areopayus,) Acts xvii. 22. 


Martha, Luke x. 88, 40, 41; John xi 1 


&e.: xii. 2. 


Mary, the Virgin, Matt. i. 16, 18, 20: ii, 
11: xiii. 55: xxvii, 56 n; Mark vi. 3; 
Luke i. 27 &c., 32 0: ii. 5, 16, 19, 84; 
John xix. 25,27 n; Acts i. 14; Gal. iv. 


4n. 


Mary, wife of Clopas, Matt. xxvii. 56, 61: 
xxviii. 1; Mark xv. 40, 47: xvi. 1; Luke 


xxiv. 10; John xix. 25 a. 


Mary, sister of Lazarus, Luke x. 39, 42; 


John xi. 1 &c.: xii. 3. 
Mary, a disciple at Rome, Rom. xvi. 6. 
Mary, mother of Mark, Acts xii. 12, 
Mary Magdalene. [ Magdalene. } 
Mathusala, (or Afethuselah,) Luke iii. 87. 
Mattatha. Luke iii. 31. 
Mattathias, son of Amos, Luke iii. 25. 
Mattathias, son of Semei, Luke iii. 26, 
Matthan, Matt. i. 15. 
Matthat, son of Levi, Luke iii. 24 2, 29. 


Matthew, (or Leri,) Matt. ix. 9: x. 3; Mark 
ii, 14 n: iii. 18; Luke vi. 15; Actsi. 13. 
His Gospel, Matt. xxiii. 35»: xxiv. 15: 


xxvil, 8a: xxviii. 15 2, 
Matthias, Acts i. 23 », 26. 
Media, Mede, Acts ii. 9. 
Melchi, son of Janna, Luke iii. 24. 
Melchi, son of Addi, Luke iii. 28. 


Melchisedek, Heb. v. 6, 10: vi. 20: vii. 1, 


10, 11, 15, 17, 21. 
Melea, (or Meleas,) Luke iii. $1. 
Melita, Acts xxviii. 1. 


Menan, (or Mainan,) Luke iii. 31. 

Menander, quoted by S. Paal, 1 Cc 
33 2. 

Mercurius, (or Hermes,) Acts xiv. 12 

Mesopotamia, Acts ii. 9: vii. 2. 

Messias, (or Messiah,) John i. 41: iv. 

Methuselah. [Mathusala. } 

Michaél, Jude 9; Rev. xii. 7. 

Midian. [Madien. } 

Miletus, Acts xx. 15,17; 2 Tim. iv. ' 

Millennium, Rev. xx. 4 x. 

Mitylene, Acts xx. 14. 

Mnason, Acts xxi. 16. 

Moloch, Acts vii. 43. 

Moses, Matt. viii. 4: xvii. 8, 4: xix. 
xxii. 24: xxiii, 2; Mark i 44: vii 
ix. 4, 5: x. 8, 4: xii 19, 26; Lul 
22: v. 14: ix. 30,83: xvi. 29, 31: 
28, 37: xxiv. 27, 44; John i. 17, 
iii, 14: v. 45, 46: vi. 32: vii. 19, 22, 
viii. 5: ix. 28,29; Acts iii. 22: vi 
14: vii. 20 &c., 44: xiii. 39: xv. 1, 5, 
xxi, 21: xxvi. 22: xxvii. 23; Ron 
14: ix. 15: x. 5,19; 1 Cor. ix 9: ; 
2 Cor. iii, 7, 18,15; 2 Tim. iii. 8; | 
iii, 2, 8, 5, 16: wii. 14: viiL 5: ix. 
x. 28: xi. 23, 24: xii. 21: Jude 9; | 
xv. 3. 

Mount of Olives, Acts i. 12 ν. 

Myra, Acts xxvii. 5. 

Mysia, Acts xvi. 7, 8. 


Naaman, Luke iv. 27. 

Naasson, (or Nahshon,) Matt. i. 4; Luk 
82. 

Nachor, (or Nahor,) Luke iii. 34. 

Nagge, Luke iii. 25. 

Nahor. [ Nachor.]} 

Nahshon. [Naasson. ] 

Nain, Luke vii. 11 2. 

Naphtali. [Nephthalim. ] 

Narcissus, Rom. xvi. 11 2 

Nathan, Luke iii. 31. 

Nathanael, (or Bartholomew?) Luke x 
18 »; John i. 45, 46 n, 47, 48, 49: xy 
[ Bartholomew. } 

Nativity, Matt. ii. 2 n, 11 », 16 ". 

Naiim, Luke iii. 25. 

Nazareth, Nazarene, Matt. ii. 23 καὶ : iy. 
xxi. 11: xxvi. 71; Mark i. 9, 24: x 
xiv. 67: xvi. 6; Lukei. 26: ii. 4, 39, 
iv. 16, 34: xviii. 87: xxiv. 19; Joh 
45, 46: iv. 43 n: xviii. 6, 7: xix. 
Acts ii. 22: iii. 6: iv. 10: wi. 14: x. ; 
xxii. 8: xxiv. 5 2: xxvi. 9. 

Neapolis, Acts xvi. 11. 


AND PROPER NAMES. 


Nephthalim, (or Naphtali,) land of, Matt. 
iv. 18, 15. 

Nephthalim, tribe of, Rev. vii. 6. 

Nereus, Rom. xvi. 15. 

Neri, Luke iii. 27. 

Nero, 2 Tim. iv. 17 ν. 

Nicanor, Acts vi. 5. 

Nicodemus, John iii. 1 &c.: vii. 50: xix. 89. 

Nicolaitans, Rev. ii. 6 x, 15. 

Nicolas, (or Nicolaus,) Acts vi. 5. 

Nicopolis, Tit. iii. 12 n. 

Niger, Simeon, Acts xiii. 1. 

Nineveh, Ninevite, Matt. xii, 41; Luke xi. 
80, 82. 

Noé, (or Noah,) Matt. xxiv. 87, 88; Luke 
iii. 86: xvii. 26,27; Heb. xi. 7; 1 Pet. 
ii. 20; 2 Pet. ii. 5. 

Nominative absolute, Mark ix. 20 #: xii. 
402; Luke xxi. 6n; Acts xx. 32; 2 
Cor. i. 7 2. 

Nymphas, Col. iv. 15. 


Obed, Luke iii. 32. 

Oil, Mark vi. 18 2; James v. 14n. 

Olives, Mount of, Acts i. 12 5». 

Olympas, Rom. xvi. 15. 

_Onesimus, Col. iv. 9; Philem. 10 &c.; Rev, 
ii, 1 η. . 

Onesiphorus, 2 Tim. i. 16: iv. 19. 

Outer darkness, Matt. viii. 12 n. 

Ozias, (or Uzziah, or Azariah,) Matt. i. 8 2, 
9, 


Pamphylia, Acts ii. 10: xiii. 13: xiv. 24: 
xv. 38: xxvii. 5. 

Papal power, Rev. xiii. 1] 2. 

Paphos, Acts xiii. 6, 13. 

Parmenas, Acts vi. 5. 

Parthia, Parthian, Acts ii. 9. 

Passover, Matt. xxvi. 17 2, 20 ν, 26 », 80 
n; Mark xiv. 23 a; Luke xxii 17 2; 
John xiii. 23 κ : xviii. 28 ". Number of 
Passovers attended by Jesus, John ii. 13 
a: vila: vi.4e: xi. 55 η. 

Patara, Acts xxi. }. 

Patmos, Rev. i. 9. 

Patrobas, Rom. xvi. 14 

Paul, (or Saul,) Acts xiii. 9 &c., 81 π: xiv. 
9 &c.: xv. 2 &c. : xvi. 8 &c.: xvii. 2 &c.: 
xviii. 1 &c.: xix. 1 &e.: xx. 1 &e.: xxi. 
4 &c.: xxii. 25 &c.: xxiii. 1 &c.: xxiv. 
1 &c.: xxv. 2 &c.: xxvi. 1 &c.: xxvii. 
1 &c.: xxviii. 8 &c.; Rom. i. 1; 1 Cor. 
i. 1, 12, 13: iti. 4, 5, 22: vii. 8 π: ix. 4 
a: xv. 822: xvi. 21; 2 Cor, i, 1: vi. Sn: 
x. 1,10": xi. 28 ν: xii. 7n; Gali. 1: 


581 


v. 2; Eph. i. 1: iii. 1; Phili. 1; Coli 
1, 28: iv. 18; 1 Thess. i. 1: ii. 18; 2 
Thess, i. 1: iii. 17; 1 Tim. i. 1; 2 Tim. 
i. 1; Tit. i 1; Heb. ii. 82; Philem. 1, 
9,19; 2 Pet. iii. 15. [αι] 

Paulus, Sergius, Acts xiii. 7. 

Pavement, (or Gabbatha,) John xix. 18 2. 

Peleg. [ Phalec.) 

Perga, Acts xiii, 13, 14: xiv. 25. 

Pergamos, Rev. i. 11: ii. 12. 

Pentecost, Acts ii 1 ". 

Persis, Rom. xvi. 12. 

Peter, Simon, (or Bar-Jona,) Matt. iv. 18: 
viii, 14”: x. 2m: xiv. 28, 29: xv. 16: 
Xvi. 16, 18 2, 22, 28: xvii. 1, 4, 24, 26: 
xvili. 21: xix. 27: xxvi. 83, 35, 87, 40, 
58, 69, 78, 75; Mark i. 16, 29, 80, 36: 
iii. 16: v. 37: viii. 29, 32, 83: ix. 2, δ: 
x. 28: xi. 21: xiii. 8: xiv. 29, 33, 37, 54, 
66, 67, 70, 72: xvi. 7; Luke iv. 88: v. 
8 &c.: vi. 14: viii. 45, 51: ix. 20, 28, 
82, 33: xii. 41: xviii. 28: xxii. 8, 81, 84, 
54, 55, 58, 60, 61, 62: xxiv. 12, 34; 
John i. 40 &c.: vi. 8, 68: xiii. 6, 8, 9, 
24, 86, 87: xviii. 10, 11, 15, 16, 17, 18, 
25, 26, 27: xx. 2, 8, 4, 6: xxi. 2, 8, 7, 
11, 15, 17, 18 2, 20,21; Acts i. 18, 15: 
ii, 14 &c.: iit. 1 δια. : iv. 8 &e: v. 8 
&c., 15, 29: viii. 14, 20: ix. 82 &c.: x. 
δ, 9 &c.: xi. 2 &e.: xii. 8 δῖα. : xv. 7, 
85 2; 1 Cor.i. 129"; Gal. i 18: ii. 7, 8, 
9n,1ll n, 14; 1 Pet. i. 1; 2 Pet. i. 1, 
[Cephas.] 

Phalec, (or Peleg,) Luke iii. 35. 

Phanuel, Luke ii. 36. 

Pharaoh, Acts vii. 10, 18,21; Rom. ix. 17; 
Heb. xi, 24. 

Phares, Matt. i. 8; Luke iii. 33. 

Pharisees, Matt. iii. 7 2: v. 20: ix. 11, 14, 
84: xii. 2, 14, 24, 88: xv. 1,12: xvi. 1, 
6,11, 12: xix. 8: xxi. 45: xxii 15, 38 
n, 84, 41: xxiii. 2, 18, 14, 15, 23, 25, 
26, 27, 29: xxvii. 62; Mark ii. 16, 18, 
24: 11], 6: vii, 1,3, 5: viii, 11, 15: x. 
2: xii. 18; Luke v. 17,21, 30, 33: vi. 2, 
7: vii. 30, 86, 87, 39: xi. 37, 88, 39, 
42,48, 44, 53: xii. 1: xiii, 81: xiv. 1, 
8: xv. 2: xvi. 14: xvii, 20: xviii 10, 
11: xix. 89; John i. 24: iii, 1: iv. 1: 
vil. 32, 45, 47, 48: viii, 8, 18: ix. 18, 
15, 16, 40: xi. 46, 47, 57: xii. 19, 42: 
xviii. 8; Acts v. 84: xv. 5: xxiii. 6, 7, 
8,9: xxvi. 5; Phil. iii. 5. 

Philadelphia, Rev. i. 11: iii. 7. 

Philemon, Philem. 1 &c. 

Philetus, 2 Tim. ii. 17. 





δ82 
Philip, the Apostle, Matt. x. δ; Mark iii. 


18; Luke vi. 14; John i. 48 &c.: vi. 5, 
7: xii. 21, 22: xiv. 8,9; Acts i 18. 


Philip, (or Herod Philip,) husband of Hero- 


dias, Matt. xiv. 38; Mark νἱ. 17; Luke 
iii. 19. 


Philip, (or Herod Phikp,) tetrarch of Iturea, 


Luke iii. 1. 


Philip, the deacon, Acts vi. 5: viii. ὅ &c., 


26 &c.: xxi. 8,9 2. 


Philippi, Philippian, Acts xvi. 12: xx. 6; 


Phil i. 1: iv. 15; 1 Thess. fi. 2. 


Philippi, Ceesarea. [Caesarea Philippi. ] 
Philologus, Rom. xvi. 15. 

Phlegon, Rom. xvi. 14. 

Phoebe, Rom. xvi. 1. 

Phoenice, Acts xi. 19: xv. 3: xxi. 2: xxvii. 


12. 


Phrygia, Acts ii. 10: xvi. 6: xviii. 28. 
Phygellus, 2 Tim. i. 15. 
Pilate, Pontius, Matt. xxvii. 2 n, 11 &c., 58, 


62, 66; Mark xv. 1 &c., 48, 44; Luke 
iii, Jn: xiii, 1: xxiii, 1 &c., 52; John 
xviii. 29 &c.: xix. 1 &c., 31, 38; Acts 
iii, 18: iv. 27: xiii. 28; 1 Tim. vi. 13. 


Pilate, the wife of, Matt. xxvii, 19 n. 
Pisidia, Acts xiii. 14: xiv. 24 

Polycarp, Rev. ii. 8 n. 

Pollux, Castor and, Acts xxviii. 11. 
Pontius Pilate. [Pilate.] 

Pontus, Pontic, Acts ii. 9: xviii. 2; 1 Pet. 


i 1. 


Porcius Festus, [ Festus. } 
Prisca, (or Priscilla,) Acts xviii. 2, 18, 26; 


Rom. xvi. 3; 1 Cor. xvi. 19; 2 Tim. iv. 19, 


Prochorus, Acts vi. 5. 

Proselytes, Acts viii. 27 n: x. 2 n. 
Ptolemais, Acts xxi. 7. 

Publicans, Matt. v. 46 =; ix. 9, 11 n. 
Publius, Acts xxviii. 7, 8. 

Pudens, 2 Tim. iv. 2]. 

Purim, feast of, Jobn v. 1 an. 

Puteoli, Acts xxviii. 13. 

Python, Acts xvi. 16. 


Quartus, Rom. xvi. 28. 
Quirinus, P. Salpicius. [Cyrenius. ] 


Rachab. [ Rahab.] 
Ragau, (or Reu,) Luke iii. 38, 
Rahab, (or Rachab,) Matt. i. 5; Heb. xi. 


81; James ii. 25 n. 


Ram. [ 4ram.] 

Rama, Mate. ii. 18, 
Rachel, Matt. ii. 18. 
Rebekah, Rom. ix. 10. 


INDEX OF THINGS 


Red Sea, Acts vii. 836; Heb. xi. 29. 

Rehoboam. [ Rodoam. ] 

Remphan, Acts vii. 43 2. 

Reu. [Ragax. } 

Resurrection, 1 Cor. xv. 18 =, 36 2; 2 
ii, 18 5. 

Reuben, tribe of, Rev. vii. 5. 

Rhegium, Acts xxviii. 13. 

Rhesa, Luke iii. 27. 

Rhoda, Acts xii. 18. 

Rhodes, Acts xxi. 1. 

Roboam, (or Rekoboam,) Matt. i. 7. 

Rome, Roman, John xi. 48; Acts ἢ. 
xvi. 21, 37, 88: xviii, 2: xix 21: | 
25, 26, 27, 29: xxiii. 11, 27: xxv. 
xxviii. 14, 16,17; Rom. i. 7, 15; 2' 
i, 17. 

Rufus, Mark xv. 21 2; Rom. xvi. 181 

Ruth, Matt. i. 6. 


Sabbath, Matt. viii. 16 =: xii. 2n; Ν 
ii, 27 n; John vii. 22 vn; xix 3 
Sabbath day's journey, Acts i. 12 2. 

Sadoc, Matt. i. 14. 

Sadducees, Matt. iii. 7 =: xvi. 1, 6, 11, 
xxii. 23, 31 2, 38 », 84; Mark xii. 
Luke xx. 27; Acts iv. 1 =: v.17:x 
6,7, 8x. 

Sala, (or Salah,) Luke iii. 35. 

Salamis, Acts xiii. 5. 

Salathiel, (or Shealtiel,) Matt. i. 12; L 
iii, 27. 

Salem, Heb. vii. 1, 2. 

Salim, John iii. 23 x, 

Salmon, Matt. i. 4,5; Luke iii 59. 

Salmone, Acts xxvii. 7. 

Salome, Matt. xiv. 6": xxvii, 56 »: } 
xv. 40 κ: xvi. 1. (Zebedee. } 

Salvation, Rom. v. 9 x. 

Samaria, Samaritan, Matt. x. δ »; | 
ix. 52: x. 83: xvii. 11, 16; John i 
5,7, 9,12 », 20 », 25 κ, 89, 40: viii. 
Acts i. 8: viii. 1, 5, 9, 14, 28: ix. 
xv. 3. 

Samos, Acts xx. 15. 

Samothracia, Acts xvi. 11. 

Samson, Heb. xi. 82. 

Samuel, Acts iii. 24: xii. 20; Heb, xi 

Sanhedrim, Matt. v.22"; Acts νυ. 91 ; 

Sapphira, Acts v. 1. 

Sarah, Rom. iv. 19: ix. 9; Heb. xi 
1 Pet. iii. 6. 

Sardis, Rev. i. 11: fii 1, 4, 

Sarepta, (or Zarephath,) Luke iv. 26. 

Saron, (or Sharon,) Acts ix. 35 x. 

Saruch, (or Serug,) Luke iif. 35. 


AND PROPER NAMES. 


Satan, Matt. iv. 10 9: xii. 26: xvi. 23; 
Mark i. 18: iii 28, 26: iv. 15: viii. 33; 
Luke iv. 8: x. 18: xi. 18: xiii. 16 κα: 
xxii, 8, 31; John xiii. 27; Acts νυ. ὃ: 
xxvi. 18; Rom. xvi. 20; 1 Cor. v. 5: 
vil. 8; 2 Cov. fi. 11: xi. 14: xii. 72; 1 
Thess. ii. 18 2; 2 Thess. ii. 9; 1 Tim. i 
20n: v.15; Rev. fi. 9, 18, 24: fii 9: 
xii. 9: xx. 2, 7. 

Saul, (or Paui,) Acts vii. 68: viii. 1,3: ix. 
1 &c.: xi. 25, 80: xii. 25: xili. 1, 2, 7, 
9: xxii. 7, 13: xxvi. 14. [Paui.] 

Saul, reign of, Acts xiii. 21 ». 

Sceva, Acts xix. 14. 

Scribes, Matt. ii. 4n: v. 20 n: xxii. 8δ π; 
Luke v. 17 π. 

Scriptures, division of, Luke xxiv. 44"; 
John vi. 45 x. 

Scythia, Scythian, Col. fii. 11. 

Secundus, Acts xx. 4. 

Seleucia, Acts xiii. 4. 

Sem, (or Shem,) Luke iii. 36. 

Semei, Luke iii. 26. 

Sepulchre, Mark xvi. 5 x. 

Sergius Paulus, Acts xiii. 7. 

Serug. [ Saruch.] 

Seth, Luke iii. 38. 

Seventh commandment, Mark x. 19 2. 

Seventy disciples, Luke x. 1 n. 

Sharon. [Saron.] 

Shealtiel. [Salathiel. } 

Shechem. [Sychem. ] 

Shem. [Sem. ] 

Sidon, Sidonian, Matt. xi. 21, 22: xv. 
21; Mark iil. 8: vii. 24, 81; Luke iv. 
26: vi. 17: x. 18, 14; Acts xii. 20: 
xxvii. 3. 

Silas, (or Silvanus,) Acts xv. 22, 27, $2, 84, 
40: xvi. 19, 25, 29: xvii. 4, 10, 14, 15: 
xviil. 5. [Sitvanus.] 

Silvanus, (or Stlae,) Rom. xvi. 225; 2 Cor. 
i, 105 1 Thess.{. 1 κα: iii. 1 2; 2 Thess. 
i. 1; 1 Pet. v.12 ». [Silas.]} 

Siloam, Luke xiii. 4"; John ix. 7, 11. 

Simeon, son of Hillel(?), Luke ii. 25 s, 
29 κ, 34; Acts v. 34 n. 

Simeon, son of Juda, Luke iii. 30. 

Simeon, surnamed Niger, Acts xiii. 1. 

Simeon, tribe of, Rev. vii. 7. 

Simeon Peter, Acts xv. 14; 2 Pet. i. 1. 
[ Peter.] 

Simon Bar-Jona, (or Simon Peter,) Matt. 
xvi. 17; John {. 42: xxi. 15, 16, 17. 
[ Peter. ] 

Simon, brother of our Lord, Matt. xiii. 55 
n; Mark vi. 3. 


583 


Simon Cananites, (or Simon Zelotes,) Matt. 
x. 4; Mark iii. 18. [Simon Zelotes. 

Simon, of Cyrene, Matt. xxvii. 82 π ; Mark 
xv. 21 »; Luke xxiii. 26; Rom. xvi. 
13 2. 

Simon, father of Judas Iscariot, John vi. 
71: xii. 4: xiii. 2, 26. 

Simon, the leper, Matt. xxvi. 6; Mark xiv. 3. 

Simon Magus, Acts viii. 9 », 13 &c. 

Simon, or Simon Peter. [ Peter. ] 

Simon, a Pharisee, Luke vii. 40, 48, 44. 

Simon, the tanner, Acts ix. 43: x. 6; 17, 
$2. 

Simon Zelotes, (or Simon Cananites,) Luke 
vi. 15; Acts i. 18. [Simon Cananites. ] 
Sina, (or Sinai,) Acts vii. 80, 88; Gal. iv. 

24, 25. 

Sion, (or Zion,) Matt. xxi. 5; John xii. 15; 
Rom. ix. 88: xi. 26; Heb. xii. 22; 1 
Pet. ii. 6; Rev. xiv. 1. 

Sisters of Jesus, Mark vi. 8 2. 

Smyrna, Smyrnean, Rev. i. 11: ii. 8. 

Sodom, Matt. x. 15: xi. 28, 24; Mark vi. 
11; Luke x. 12: xvii. 29; Rom. ix. 29; 
2 Pet. ii. 6; Jude 7. Spiritual Sodom, 
Rev. xi. 8. 

Solomon, Matt. i. 6, 7: vi. 29: xii. 42; Luke 
xi. 81: xii. 27; John x. 28; Acts iii 11: 
v. 12: vii. 47. 

Son of David, Matt. ix. 27 n. 

Son of God, Matt. xiv. 33 n: xvii. 262; 
Luke xxii 69 2; John v. 18 ν: x. $332; 
Rom. viii. 32 ». 

Son of Man, Matt. viii. 202; Luke xxii. 
692; John xii. 84 n. 

Sopater, (or Sosipater 7) Acts xx. 4. 

Sosipater, (or Sopater?) Rom. xvi. 21. 

Sosthenes, Acts xviii. 17 2; 1 Cor. i. 12. 

Spain, Rom. xv. 24, 28. 

Spiritual gifts, Acts xix. 2»; Rom. i. 11 
n; 1 Cor. fi. 4 2: iv. 19 =; 1 Tim. iv. 
14 ν. 

Stachys, Rom. xvi. 9. 

Stephanas, 1 Cor. i 16: xvi. 15, 17. 

Stephen, Acts vi. δ, 8 &c.: vii. 1 &c., 59: 
viii. 2: xi. 19: xxii. 20. 

Stoics, Acts xvii. 18. 

Susanna, Luke viii. 8. 

Swearing, Matt. v. 34 2. 

Sychar, John iv. 5 2. 

Sychem, (or Shechem,) city, Acts vii. 16 ». 

Sychem, (or Shechem,) son of Hamor, Acts 
vii. 16 n, 

Symeon. [Simeon, Simon. ] . 

Synagogues, Luke iv. 17»; Acts vi. 9 ». 

Syntyche, Phil. iv. 2. 


584 


Syracuse, Acts xxviii. 12. 

Syria, Syrian, Matt. iv. 24; Luke ii. 2: iv. 
27; Acts xv. 28, 41: xviii. 18: xx. 3: 
xxi. 8; Gal.i. 21. 

Syrophenician woman, Mark vii. 26. 


Tabernacles, feast of, John vii. 2 ν, 38 π; 
Acts viii. 27 x. 

Tabitha, (or Dorcas,) Acts ix. 36, 40. 

Tamar. [ Thamar. } 

Tarsus, Tarsian, Acts ix. 11, 80: xi. 25: 
xxi. 89 κ: xxii, 3, 28 2. 

Temple, Mark xiii. 1 2; John ii, 20 »; 
Acts i, 18: ii 22: iii, 2m: xxi. 28 2. 
Temple of God, 1 Cor. iii. 16 x. 

Temptation, Matt. iv. 2 ".Ἅ 

Terah, Acts vii. 4». [Thara.] 

Tertius, Rom. xvi. 22. 

Tertullus, Acts xxiv. 1, 2. 

Thaddeus, (or Lebbeus, or Judas,) Matt. 
x. 8; Mark iii. 18. [Judas. } 

Thamar, (or Tamar,) Matt. i. 3. 

Thara, (or Terah,) Luke iii. 34. 

Theophilus, Luke i. 3n; Acts i. 1. 

Thessalonica, Thessalonian, Acts xvii. 1, 
11, 13: xx. 4: xxvii. 2; 1 Thess.i1; 2 
Thess. i. 1; Phil. iv. 16; 2 Tim. iv. 10. 

Theudas, John x. 8; Acts v. 36 n. 

Thomas, called Didymus, Matt. x. 3; Mark 
iii. 18; Luke vi. 15; John xi. 16%: xiv, 
5: xx. 248&c.: xxi. 2; Actsi. 18. 

Thorn in the flesh, 2 Cor. xii. 7 x. 

Thyatira, Acts xvi. 14; Rev. i. 11: ii. 18, 
24. 

Tiberias, John vi. 23. 

Tiberias, Sea of, (or Lake of Gennesaret, or 
Sea of Galilee,) John vi. 1: xxi. 1. 

Tiberius Cesar, Luke iii. 1. 

Timeus, Matt. x. 46. 

Timon, Acts vi. 5. 

Timotheiis, Acts xiv. 6m: xvi. lx: xvii. 
14, 15: xviii. 6; xix. 22: xx. 4; Rom. 
avi. 21; 1 Cor. iv. 17 2: xvi. 10; 2 Cor. 
i, 1,19; Phil. i 1; i 19; CoL ii 1; 1 
Thess. i. 1: iii. 1 n, 2,.6; 2 Thess. i. 
1; 1 Tim. i. 2, 18: iv. 12 2: vi. 20; 2 
Tim. 1.2: ii. 22"; Philem.] 2; Heb. 
xiii. 28; Rev. ii. 1 2. 

Titus, 2 Cor. ii. 18: vii. 6, 18, 14: viii. 6, 
16, 28: xii. 18; Gal. ii. 1, 8; 2 Tim. iv. 
10; Tit.i. 4n. 

Tombs, Matt. xxiii. 27 »; John xi. 38 x. 

Tower of Antonia, Acts xxi. 34 2. 

Trachonitis, Luke iii. 1. 


INDEX OF THINGS AND PROPER NAMES. 


Transmigration of souls, John ix. 2 x. 

Tres Taberne, Acts xxviii. 15 x. 

Troas, Acts xvi. 8, 11: xx. 5, 6; 2 Cor. 
12; 2 Tim. iv. 18. 

Trogyllium, Acts xx. 15. 

Trophimus, Acts xx. 4: xxi. 29; 2 Tim 
iv. 20. 

Tryphena, Rom. xvi. 12. 

Tryphosa, Rom. xvi. 12. 

Tychicus, Acts xx. 4; Eph. vi. 21; Col. iv. 
7; 2 Tim. iv. 12; Tit iii. 12. 

Tyrannus, Acts xix. 9. 

Tyre, Tyrian, Matt. xi. 21, 22: xv. 21; 
Mark iii. 8: vii 24,31; Luke vi. 17: x 
18, 14; Acts xii. 20: xxi. 3, 7. 


Uncircumcised, Acts vii 51 2. 
Urbanus, Rom. xvi. 9. 

Urias, (or Uriah,) Matt. i. 6. 
Uzziah. ( Oxias. } 


Vow, Acts xviii. 18 =: xxi. 24 n. 


Widows, 1 Tim. v. 9 x. 
Wisdom of God, Matt. xxiii. 34 2. 
Wormwood. [ Absinthium. ] 


Zabulon, (or Zebulun,) land of, Matt. iv. 
13, 15. 

Zabulon, (or Zebulun,) tribe of, Rev. vii & 

Zaccheus, Luke xix. 2, 5, 8. 

Zacharias, (or Zechariah,) son of Barachias, 
Matt. xxiii. 35 n; Luke xi. δ]. 

Zacharias, father of John the Baptist, Luke 
iL 6,12 &c., 40, 59, 67: iii, 2, 

Zara, (or Zerah,) Matt. i. 3. 

Zarephath. [Sarepta.]} 

Zealots, Luke vi. 15 x. 

Zebedee, Matt. iv. 21: x. 2: xx. 20: xxvi 
87: xxvii. 56; Mark i. 19, 20: iii. 17: 
x. 35; Luke v. 10; John xxi. 2. 

Zebedee, wife of, Matt. xx. 20: xxvii. δᾶ. 
[ Salome. } 

Zebulun. [ Zabulon. } 

Zechariah. [ Zacharias. } 

Zelotes, Simon, (or Simon Canenites,) Luke 
vi. 15; Actsi. 18. 

Zenas, Tit. iii. 18. 

Zerah. [ Zara. ] 

Zerubbabel. [ Zorobabel. } 

Zeus, (or Jupiter,) Acts xiv. 12, 13, 

Zion. [ Sion. } 

Zorobabel, (or Zerubbabel,) Matt. i, 12 2, 
18; Luke iii. 27. 


INDEX IT. 


OF TEXTS QUOTED FROM THE OLD TESTAMENT. 


GENESIS. 
1527 5-5: . . Matt. xix. 4; Mark x. 6. 
ii. 2. . Heb. iv. 4. 
ii. 7. So Sell Cor. xv. 46. 
ii. 24. Matt. xix. 5; “Mark x. 7,8; Eph. v. 31. 
ii. 24. . . - «© « 1 Cor. vi. 16. 
wi. 57. James iv. 5. 
viii. 21? ὁ James iv. 5. 
xii dl... . . . . » Acts vii. 3. 
xii. 8 . - - « Gal. iii. 8. 
av.6. . : Rom. iv. 18. 
xv. 6. Rom. i iv. 3; ‘Gal. ii. 6; Jamesii. 28. 
xv. 18,14 ... . Acts vii. 6, 7. 
xvii 5. — . . Rom. iv. 17. 
xviii. 10, 14. ο΄ Rom. ix. 9. 
xxi. 10. . . . . =». « . Gal iv. 80. 
xxi.12,.... Rom. ix. 7. 


xxii.16,17. . . . Heb. vi. 18, 14, 


xxii. 18. . Acts iii. 25 ; Gal. iii. 16. 
xxv. 28... . . ὃ Rom. ix. 12. 
axvi. 4... . Acts i iii. 25; Gal. iii. 16. 
xlvii. 31 (LXX) . Heb. xi. 21. 
EXODUS. 
iii. 6. . Matt. xxii. 32; Mark xii. 26; 
Luke xx. 37. 
ix. 16.. “ὦ % . Rom. ix. 17. 
xii. 46. . Jobn xix. 86. 
xiii. 2. Luke ii. 28. 
xvi. 18. 2 Cor. viii. 15. 
xix. 6. 1 Pet. ii. 9. 
xix. 18. 1 τῷ Heb. xii. 20. 
xx. 12. Matt. 3 xv. 4: xix. 19; Mark vii. 


10: x.19; Luke xviii. 20; Eph. vi. 2, 3. 
xx. 13. Matt. v. 21: xix. 18; Luke 
XvViii. 20; Rom. xiii. 9; James ii. 11. 

xx. 14. Matt. v. 27: xix.18; Mark x.19; 
Luke xviii. 20; Rom. xiii. 9; James ii. 11. 
xx. 15,16. . Matt. xix. 18; Mark x. 19; 
Luke xviii. 20; Rom. xiii. 9. 


xx. 17. . Rom. vii. 7: xiii. 9. 


xxi.17. . . Matt. xv. 4; Mark vii 10. 


xxi 24. ... =... . =Matt. v. 88. 
xxii. 28. . . Acts xxiii. δ. 
xxiv. 8. . - « Heb. ix. 20. 
xxv. 40. . hes vii. 44; Heb. viii. 5. 
xxvi.80... ... . . Acts vii. 44. 
xxix. 45. . . 2 Cor. vi. 16. 
Co >) a) 1... . ...6 Acts vii. 40, 
xxxil. 6. . . «© «. « © © ‘1 Cor.x. 7. 
xxxiii. 19. . . . . . Rom. ix. 15. 
LEVITICUS. 

xi44...... ... 1 Peti. 16. 
ΧΙ. 8... . .. . « Luke ii 24. 
xviii. 6. . . . Rom. x. 5; Gal. iii. 12. 
Kix. 2:- ss . - » | Pet. i. 16. 
xix. 12... - Matt. v. 33. 
xix, 13? .... .. =. 41Tim.v. 18. 
xix. 18. Matt. v.48: xix. 19: xxii, 

89; Mark xii. 81; Rom. xiii. 9; 

Gal. v. 14; James ii. 8. 
xx. 9. . Matt. xv. 4; Mark vii. 10. 
xxiv. 20. . Matt. v. 38. 


xxvi. 11, 12. . 2 Cor. vi. 16. 


NUMBERS. 
ix. 12. . John xix. 36. 
xi. 29? . «© « « « James iv. 6. 


DEUTERONOMY. 


iv. 24. . .. . « « Heb. xii. 29. 
v. 16. Matt. xv. i xix. 19; Mark vii. 
10: x.19; Luke xviii. 20; Eph. vi. 2, 3. 
v.37. . Matt. v. 21: xix. 18; Luke 
xviii. 20; Rom. xiii. 9; James ii. 1]. 
v.18. . Matt. v. 27: xix. 18; Mark x. 
19; Luke xviii. 20; Rom. xiii. 9; 

James ii. 11. 
v. 19, 20. Matt. xix. 18; Mark x. 
19; Luke xviii. 20; Rom. xiii. 9. 


44 


---- —>=<=[=== ὧν Ὁ ἄς 


-.-..-.-.-ὄἔ ν = τ 


586 INDEX OF TEXTS 


v.21... . . . #£Rom. vii. 7: xiii. 9. 


ν 4. . . . . « Mark xii. 29. 
wi. δ... Matt. Xxii 37; Mark xii. 30; 
Luke x. 27. 


vi. 13... . τ £4Matt. iv. 10; Luke iv. 8. 


wi 16.. . . £=Matt. iv. 7; Luke iv. 12. 
vill. δ... Ὁ . . Matt.iv. 4; Luke iv. 4. 
x.20. .. . . Matt. iv.10; Luke iv. 8. 
xviii. 15,18... . . Actsiii. 22: vii. 87. 
xviii 19... . . . . Acts iii. 28, 
xix.15. . . Matt. xviii. 16; John viii. 
17; 2 Cor. xiii. 1. 
xix.2], .... . . . =Matt.v. 88. 
xxi. 238. . ... =. =. . Gab iii. 13. 
xxiv. 1. . ον « « « Matt. v. 8]. 
xxiv. 14, 15? ~ « « « « 1 Tim. v. 18. 
xxv.4 , . 1 Cor. ix. 9; 1 Tim. v. 18. 
xxv. 5. . Matt. xxii. 24; Mark xii. 19; 


Luke xx. 28. 
xxvii 26... . . . © + Gal. iii. 10. 
xxx. 12—14. Rom. x. 6—8. 
χχχὶ 8. ... . . ... Heb. xiii. 5. 
xxxii, 17... . . . . © J Cor. x. 20. 


2xxil. 21. : . . Rom.x. 19. 
xxxi. 36. . Rew: xii. 19; Heb. x. 30. 
xxxli. 48. . . . . . ». Rom. xv. 10. 


JOSHUA. 
ἱ δ΄ . ..... . . « Heb. ziii. 5. 


JUDGES. 
wii δ . 2 1 1... Matt ii, 28, 


2 SAMUEL. 


vil. 1. . . 2 Cor. vi. 18(?) Hebi. 5. 
xxii, 60. . . . . . . ©. Rom. xv. 9. 


1 KINGS. 


xix. 10,14... . . . . Rom. xi. 8. 
xix. 18. . .. . . . «© Rom x4 


JOB. 
v.18... 0. 2. . . © « 1 Cor. iii. 19. 


PSALMS. 


Me 1,2... . « Acts iv. 25, 26. 
7 : hes xiii, 38; Heb. i. δ: v. 5. 
OS. se. se om Uw τ Rev. ii. 27. 
iv.4. 2. 2. 2. 1. « « © © Eph. iv. 26. 
9. . - Rom. iii. 18. 


vi 8... Matt. vii. 23; Luke: 
viii, 2 - 2. el elCUlelCUe)™hS™ClCUM att 
villi. 4—6. . . 2 «. Heb. ii 
Wit, Gow: SAG. Se 1 Cor. 

x. 7. ~ 2 © «© 6 « . Rom 
xiii. 3 “(LXX & Vulg.) Rom. iii. 1 
xiv. I1—3S. . . . . Rom iil 
xvi.8—l]l, . . . . . Actsii? 
χυ 1. . . . . Acts ii 31; x 
RVIL 2026. 0. Uw CU eCUeCtetCtté‘<i«séai dW! 
xvii, 40... «© .« « «. +». Rom. 
xix.4.. .. 6 « © »« « Rom 
xxi. 1. . Matt. xxvii 46; Mark: 
xxii. 18. . Matt. xxvii. 35; John x 
xxii, 22, . . . + . . ~. Heb 

xXiv.l 2... «© «© s)he 61 Cor. 
xxxji.5. . . «© . ©. © Luke xxi 
xxxii, 1,2, . . . . . #£=Romiv 
xxxiv. 12—16. . . . 1 Pet. iii 10 
xxxiv. 20. . . . . . .dJohnxi 


xxxv. 19. Ξ . John x 
xxxvi. l. . Rom. i 
xl. 6—8. . ‘ Heb. x. 
xli. 9 . John xi 
xliv. 22. Rom. vii 
xlv. 6,7 - Hebi 
li. 4. . . Rom. 


iii, 1-3. . .. ... Βοχ. iii. 10 
Ixviii, 18... . .. «0.0. Eph 
Ἰχίὶχ. ἃ . . Ε . . Φοδηχ 
Ixix. 8 . . - John i 1.17; Rom: 
Ixix. 22,238... . . . Rom. xi.! 
Ἰχίχ. 23... 2) 8 ew eS Acts 
Ixxvili, 2.0. 2. 2 e Matt. xii 
Ixxvili. 24. . . . - -. . #£=%Johnsy 
Ixxxii.6.. . . . +. . . #=%John: 
lxxxix. 20. - . Acts xi 
xcei. 11, 12. " Matt. iv. 6; Luke iv. 1 
xeiv. Jl. 2. 1. ee he he Σ Cori i 
xev.7—ll. . . .. . Heb iii 7 
χουν. 7,8... . . . . Heb. iii. 168: 
χουν. ll. . 1... +. +. © Heb. iv. 
xevil. 7. . . «© «© «© «© «© « Heb 
cil. 25—27. . . . - . Hebilo 
civ.4.. . . . +6 « « « « Heb 
cix.8? ... . . - . Johnx 
cix. 8. : . . Acts 
cx. 1. Matt. xxii. 4; Mark xii. 36; 
xx. 42; Acts ii. 34,35; Heb. 
cx. 4. . . - . Heb. v. 6: wii. 1 
cxi, 9. τς «© «1 «© © ©) 2 Cor. 
exvi. 10... . «© «© «© « 2 Conis 
ecxvi, 1. . 2...) νεὸς Rom. x 
cxviii. 6. : .. Heb. x 
CXViii. 22. Matt. 3 xxi. 42; Mark xii 
Luke xx. 17; Acts iv. 11; 1 Pet 


QUOTED FROM THE OLD TESTAMENT. 


- Matt. xxi. 42; Mark xii. 11. 
. Matt. xxi. 9: xxiii. 39. 
Acts ii. 30. 


cxviii. 28. . 
exviii. 26. 
exxxii, 1], 2. 1. 2 wee 


exl. 8... . Rom. iii. 13. 
PROVERBS. 

1.16... . - . Rom. iii 15. 

iii, 7. . . Rom. xii. 16. 


iii 11,12, . . 
iii. 84. 


. Heb. xii. 5, 6. 
. James iv. 6; 1 Pet. v. 5. 


x12. . 1 Pet. iv. 8. 

xxi 10? . James iv. 5. 

xxv. 21, 22. . . Rom. xii. 20. 

xxvi. 11. . 2 Pet. ii. 22. 
ISAIAH. 

.9. .. ; Rom. ix. 29. 

vi. 9. Matt. xiii. 14; Mark iv. 12; Luke 


viii. 10; Acts xxviii. 26; Rom. xi. 8. 

vi. 10. . - Matt. xiii. 15; Mark iv. 12; 
John xii. 40; Acts xxviii. 26. 

wil, 14 8... - Matt. i. 23. 
viii, 12, 13. . 1 Pet. iii. 14, 15. 


Vili, 14, . Rom. ix. 83. 
viii. 17, 18. . Heb. ii. 13. 
ix. 1, 2. . Matt. iv. 15, 16. 
x. 22, 23. . Rom. ix. 27, 28. 
Kis 10... τς we - Rom. xv. 12. 
xii. 3? John vii. 38. 
xxi. 9. Rev. xiv. 8; xviii. 2. 
xxi. 18. . . 1 Cor. xv. 82. 
xxii, 22. . . . « Rev. iii. 7. 
xxv. 8. 1 Cor. xv. 54. 
xxv. 8. Rev. vii. 17; xxi. 4. 
xxvii. 9? . Rom. xi. 27. 
xxviii, 11, 12. 1 Cor. xiv. 21. 


xxviii. 16. Rom. ix. 33: x. 11; 


1 Pet. ii. 6. 
xxix. 10. . : . » Rom. xi. 8. 
xxix. 13. . Matt. xv. 8, 9; Mark vii. 6, 7. 
xxix. 14. . 1 Cor. i. 19. 
Xxxiii. 18. 1 Cor. i. 20. 
xl3—5..... =. Luke iii. 4—6. 
xl. 3. Matt. iii. 3; Mark i. 3; John i. 23. 
xl. 6, 8. 5 . 1 Pet. i. 24, 26. 
xl. 18. Rom. xi. 84; 1 Cor. ii. 16. 
xlii, 1—4 Matt. xii. 18—21. 
xiv. 9 Rom. ix. 20. 
xlv. 28 . Rom. xiv. 11. 
xlix. 6. . Acts xiii. 47. 
xlix. 8. ‘ 2 Cor. vi. 2. 
xlix. 10 Rev. vii. 16. 
ii. 5 : ᾿ Rom. ii. 24, 
li. 7. . : Rom. x. 15. 
ti. 11, 12. . 2 Cor. vi. 17. 


587 


lii, 15. . . - Rom. xv. 21. 

liii. 1 “Jobn xii, 38 ; Rom. x. 16. 
liii. 4 Matt. viii. 17. 

li, 5. 1 Pet. ii. 24. 
liii, 7, 8 : ὦ Acts viii. 82, 33. 
hin 9... . - . . ce 1 Pet. ii. 22. 
liii, 12. Mark xv. 28; Luke xxii. 37. 

liv. 1. Gal. iv. 27. 

liv. 13. John vi. 45. 

lv. 3. : . ὁ... Acts xiii 84. 

lvi. 7 : Matt xxi. 18; Mark xi. 17; 

Luke xix. 46. 
lix. 7, 8. Rom. iii. 15, 16, 17. 
lix. 20, 21 Rom. xi. 26, 27. 
Ix. 1? - « Eph. v. 14. 
lxi. 1, 2. ‘ . Luke iv. 18, 19. 
Ixii. 11 . Matt. xxi. 5. 
lxiv. 4 : 1 Cor. ii. 9. 
Ixy. 1, 2. . Rom. x. 20, 21. 
Ixvi. 1, 2. . . Acts vii. 49, 50. 
lxvi. 24. . Mark ix. 44, 46, 48. 
JEREMIAH. 

ix. 24, 1 Cor. i. 831; 2 Cor. x. 17. 
xvii. 10 Rev. ii. 28. 
xxxi. 15 Matt. ii. 18. 
xxxi. 1, 9? . 2 Cor. vi. 18. 
xxxi. 81—34, . Heb. viii. 8—12. 
xxxi. 838, 84 Heb. x. 16, 17. 


JEREMIAH. LAMENTATIONS. 


iii. 45 ? . 1 Cor. iv. 18. 
EZEKIEL. 
xii. 2? Rom. xi. 8. 
DANIEL. 
ix. 27: xii 11. . Matt. xxiv. 15; Mark 
xiii. 14. 
ROSEA. 
3210... .. - - Rom. ix. 26. 
ii. 23. : Rom. ix. 25. 
vi. 6 Matt. ix. 18: xii. 7. 
x. 8 Luke xxiii. 30. 
xi. 1. Matt. ii 15. 
xili. 14 . 1 Cor. xv. 55. 


ii. 28— 82, . .ν ὁ e Acts ii. 17—21. 
ii. 82. eo «© 8 e e ὁ & 99 Rom. x. 138.