1. Foolish (avenro:). See on L. xxiv. 25. InN. T. and LXX always in an active sense. See L. xxiv. 25; Rom. i. 14; 1 Tim. vi. 9; Tit. iii. 8. Nods is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Rom. vii. 238. *Avdntos therefore indicates a folly which is the outgrowth of a moral defect. Paul is not allud- ing to a national characteristic of the Galatians. *
* As Lightfoot, Introduction to Commentary on Galatians, p. 165.
Cu. III] THE EPISTLE TO THE GALATIANS. 111
Hath bewitched (€Bdcxaver). N. T.°. In Class. with accusative, to slander, malign; with dative, to envy, grudge, use ill words to another, bewitch by spells.* For the verb in LXX, see Deut. xxviii. 54,56; Sir. xiv. 6,8. The noun Baccavia (not in N. T.) in LXX, Wisd. iv. 12 (the bewitch- ing); 4 Mace. i. 26 (the evil eye); 4 Mace. ii. 15 (slander). See also Plato, Phaedo, 95 B (evil eye). The adjective Bac- xavos (not in N. T.) appears in LXX, Prov. xxiii. 6; xxviii. 22 (having an evil eye); Sir. xiv. 3; xviii. 18; xxxvii. 11 (envious). See also Aristoph. Knights, 103; Plut. 571 (slan- derous, a calumniator). Ignatius (Rom. iii.) uses it of grudg- ing the triumph of martyrdom. The two ideas of envy or malice and the evil eye combine in the Lat. cnvidere, to look maliciously. The dp0arpos rovnpos evil eye is found Mk. vii. 22. Paul’s metaphor here is: who hath cast an evil spell upon you? Chrysostom, followed by Lightfoot, thinks that the passage indicates, not only the baleful influence on the Gala- tians, but also the envious spirit of the false teachers who envy them their liberty in Christ. This is doubtful.
Before whose eyes (ois cat’ op@adrmuovs). The Greek is stronger: unto whom, over against your very eyes. The phrase xat’ dp@arpors N. T.°, but quite frequent in LXX. Comp. cata mpdcwroyr to the face, Gal. ii. 11.
Hath been evidently set forth (apoeypadyn). The differ- ent explanations turn on the meaning assigned to mpo: either formerly, or openly, publicly. Thus openly portrayed. The use of mpoypaddew in this sense is more than doubtful. Pre- viously written. In favour of this is the plain meaning in two of the three other N. T. passages where it occurs: Rom. xv. 4; Eph. iii. 8. Was posted up, placarded. It is the
* So Aristot. Probl. 20, 84. The derivation from Bafw, Bdckw to speak or talk (Sieffert, Lightfoot, doubtfully, Thayer) is doubtful, as is also the con- nection with Lat. fascinare to bewitch. Comp. Vulg. fascinavit vos. See Curtius, Greek Etymology, Transl. 531, and Prellwitz, Etymologisches Wér- terbuch der griechischen Sprache, sub Bdckavos.
112 WORD STUDIES IN THE NEW TESTAMENT. [Cu. III.
usual word to describe public notices or proclamations.* The more probable sense combines the first and third interpreta- tions. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ ?
Crucified among you (év bpiv éoravpwpdvos). "Ev tpiv among you is omitted in the best texts. Crucified emphati- cally closes the sentence. Christ was openly set forth as crucified.
2. This only. I will convince you of your error by this one point. Do you owe the gifts of the Spirit to the works of the law, or to the message of faith ?
Received ye, etc. The answer lies in the question. You cannot deny that you received the gifts of the Spirit by the message of faith.
The hearing of faith (axofs wictews). See on ch. i. 28. For hearing, render message. So, oftenin N. T. See Matt. tyee2t= Xiy. 13 xxiv. 6; J, Mio. -UAX. . oat. Joes 2 Sam. xiii. 830; Tob. x. 18; Hab. iii. 2.