Gal 1* (cf. Is 53'2) ; 1'"- (cf. Jer 1") ; 3" (cf. Ex 12*»-) ; S^Mcf. Mai 2'») ; 6'« (cf. Ps 125', etc.).
Eph l*" (cf. Ps 110'); 1" (cf. Ps 8») ; S'""- (cf. Is 57'") ; 2'" (cf. Lv 25") ; 2-» (cf. Is 28") ; 4« (cf. Dt 6') ; 4"'- (cf. Dt 30'=<f-) ; 5= (cf. Gn 8=', Ex 29'«, etc.); 5=»- (cf. Gn 3'«) ; 6" (cf. Is 11' 59", etc.); 6" (cf. Is 52') ; 6" (cf. Is 492 51" 59").
Ph 2""- (cf. Is 45^) ; 2" (cf. Dt 32') ; 2'« (cf. Is 49' 65'-3) ; 3' (cf. Jer 9™-) ; S''" (cf. Ps 8") ; 4^ (cf. I's 69=8, etc.).
Col 2' (cf. Is 458) ; 2=2 (cf. Is 2913) ; 3> (cf. Ps 110') ; 3'» (cf. Gn l") ; 3'* (cf. Gn 3'").
1 Th 2* icf. Jer 11="); 2'« (cf. Gn 15'«, Dt 8=^) ; 48 (cf. Ezk 11'" 36-"-, Ps 51") ; 5" (cf. Is 59") ; 5" (Job li-«).
2 Th 18 (cf. Ex S-, Is 66") ; l"- (cf. Is 2"»-, Ps 898) . 112 (cf. Is 24" 493 66') ; 2* (cf. Dn 11*, etc.); 28 (cf. Is 11') ; 2'2 (cf. Dt 33'=).
1 Ti 1" (cf. Dt 4«, etc. ) ; 2^ (cf. Is 53"^-) ; 2'"- (of. Gn 3'8); 2" (cf. Gn S'"-); 6' (cf. Is 52'); 6" (cf. Dt 10", Ps 1368, Dn 2", etc.).
2 Ti 4" (cf. Ps 28' 62'=) ; 4" (cf. Dn 6=»).
Tit 2' (cf. Gn 3") ; 2''' (cf. Ex 19', Is 53"-, Ezk 37=8, etc.).
The Pauline Epistles also show the influence of apocryphal books. A clear instance is found in Ro 12", compared with -Sir 7" [m varipei, airb KXatdyTwf, Kal ^erd TrepdovPTWf ir4vdi}(jov) ; cf., further, Ro 2" (Sir 32'"-) 16=' (Sir 1"), 1 Co 6'= (Sir 37=8), 6'8(Sir 36=8) 7'8- «« (Sir 42«-), Col 2' (Sir 1='), 1 Th 4« (Sir 58). Between Romans and the Wisdom of Solomon there are several close parallels betraying St. Paul's intimate acquaintance with the latter ; cf., especially, Ro l'**- (Wis H'"- W'-), 8'8 (Wis 34ff.)_ guf. ("Wis 12'=), 9=^ (Wis 15'), 98' (Wis 2"), W- (Wis 11=8), 1310 cvYis gi8) Of the other Epistles, cf. 1 Co 11' (Wis 2=8) 15"- " (Wis 15"), 2 Co 5'"- (Wis 9"), Eph 118, Col 1'8 (Wis 5'), Eph 2'= (Wis 3'^), 6"^- (Wis 5"T-), 1 Th l'» (Wis le*). To a common use of Wisdom are no doubt to be traced the frequent resemblances between the Epistles and Philo. A considerable list of parallels with the Booh of Enoch has been drawn up by Charles, the most obvious being Ro 888, gph 1=', Col l'« {En. Ixi. 10), Ro 9', 2 Co 118' (En. Ixxvii. 1), Ph 2" (En. xlviii. 5), Col 2\En. xlvi. 3), 2 Th 1' (En. Ixi. 10), 1 Ti 1" (En.-xciv. 1). The very free citation, 1 Co 2", is referred by Origen and other Church Fathers to the Apocalypse of Elijah, and is actually found in the Latin version (ii. 34) ; this may well have been the direct source, its ultimate depend- ence on the OT explaining the formula Kadun yiypaTTTai (cf. 1 Clem, xxxiv. 8, where the text re- curs in almost the .same form, though in a ditterent eontext). Eph 5" is likewise traced by Epi|)hanius to the Apocalypse of Elijah, though otiier Fathers give ditterent sources (Isaiah, or an apocryphal work of Jeremiah) ; it may, however, be but a loose rendering of Is 60'- ^'- (cf. above). Further acquaintance with Jewish tradition — probabl3' de- rived from the actual Boo/c of Jnnnes andjambres mentioned by Origen (on Mt 27") — is presupposed in the reference to the withstanding of Moses (2 Ti 38). Various phrases recall the Testaments of the Twelve Patriarclis : e.g. Ro 18= (Asher, vi. 2) 12=» {Benj. iv. 3), 2 Co 7" {Gad, v. 7), 1 Th 2"
29G
QUOTATIONS
QUOTATIONS
(1-evi, vi. 11). There are also two direct citations of classical texts: 1 Co lo*" (' evil communications corrupt good manners ') from Meimnder's Thma — ultimately perhaps from a lost play of Euripides (cf. Socrates, HE iii. 16) — and the verse from the ' prophet' of the Cretans (Tit 1'-), an excerpt from the Minos of Epimenides already alluded to (cf. Ac 17'*). Both were apparently common tags, Kp^Tfs d«i \peO<rTai being introduced as a familiar quotation in Callimachus, arf Jowem, line 8. The Apostle may thus have received them from float- ing tradition, instead of direct acquaintance with the texts. The analogies with stoical writings and the mystery-religions, at all events, show the influence of the Zeitgeist rather than first-hand study of the literature (cf. H. A. A. Kennedy, St. Paul and the Mystery-Religions, 1913).
The Apostle reveals in his letters a varied knowledge of Christian tradition and even words and deeds of Jesus, afterwards embodied in the Gospels. Thus in 1 Co 7'° (on divorce) he contrasts his own advice witli definite instructions of our Lord, which may be compared with Mt 5"- 19' and parallel passages. His counsel to remain un- married because of the coming distress (1 Co 7^*) recalls Mt 24", etc. The Christian princiide of living by the gospel (1 Co 9") is directly referred to the Master's ordinance (cf. Mt lO'", Lk 10'). The words of institution at the Lord's Supper (1 Co ir^"-) are in close harmony with Mt 2Q'^^- and parallel passages, and belong undoubtedly to common tradition. Other reminiscences of the Gospels (or their sources) are found in 1 Co 11'" (cf. Mt 10»^, etc.) ; 1 Co IS-^ (cf. Mt 17=", etc.) ; 2 Co 1" (cf. Mt 5") ; Gal 5" (cf. Mt 228"-, etc.) ; 1 Th 2'"- fcf. Mt 232"-) ; 1 Th 48 (cf. Lk lO") ; 1 Th i^^'- (cf. Mt 243»'-) : 1 Th 5"f- (cf. Mt 24»''-).