* Weizsiacker has it: wenn sie trotz Christus in Begierde fallen.
Cu. V.] THE FIRST EPISTLE TO TIMOTHY. 263
This is the only instance in the Pastorals in which the Christ is used without Jesus either before or after. In Paul this is common, both with and without the article.
They will marry (yapety OéXovew). Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that 6¢Xev expresses more than a desire, as Rev. See on Matt.1.19. Tapety to marry, in the active voice, of the wife, as everywhere in N. T. except 1 Cor. vii. 39.*
12. Having damnation (éyouvca xpiua). The phrase only here. See on 1 Tim. iii. 6. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in 1 Cor. xi. 29. Better, judgment or condemnation, as Rom. iii. 8; xiii. 2. The meaning is that they carry about with them in their new, married life a con- demnation, a continuous reproach. Comp. ch. iv. 2; Gal. v. 10. It should be said for the translators of 1611 that they used damnation in this sense of judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future punishment. Thus
Chaucer : ‘¢For wel thou woost (knowest) thyselven verraily That thou and I be dampned to prisoun.”’ Knight’s T. 1175.
Wiclif: “Nethir thou dredist God, that thou art in the same dampnacioun?” L. xxiii. 40. Laud.: “Pope Alexander III. condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years.” “A legacy by damnation” was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeathed, and which afforded the legatee a personal claim against the
heir.
* Holtzmann adds Mk. x. 12, after the reading of T. R. yaunéy ad\dw be married to another. But the correct reading there is yaujoy dAdov have mar-
ried another.
264 WORD STUDIES IN THE NEW TESTAMENT. [Cu.V.
They have cast off their first faith (rv mpérny riot jOérnoav). *Aereiv is to set aside, do away with, reject or slight. See Mk. vi. 26; L. x. 16; Heb. x. 28. Often in LXX. Ivory is pledge: so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In LXX, 3 Mace. iii. 10. The phrase riotw abereiv N. T.°. °LXX. There are, however, a number of expressions closely akin to it, as Gal. ili. 15, dsaOjnnv aberetv to render a covenant void. In LXX with oath, 2 Chron. xxxvi. 13. Ps. xiv. 4: “He that sweareth to his neighbour «al ov« a0erav.” Ps. Ixxxviii. 84; exxxi. 11; 1 Macc. vi. 62. The meaning here is, having broken their first pledge; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure.
18. They learn (wavOdvove). To be taken absolutely, as 1 Cor. xiv. 81; 2 Tim. iii. 7. They go about under the influence of an insatiable curiosity, and meet those who ‘creep into houses and take captive silly women” (2 Tim. iii. 7), and learn all manner of nonsense and error.
Going about (aepiepycuevar). °P. Comp. Acts xix. 13.
Tattlers (¢Avapor). N. T.°. Comp. 4 Macc. v.10. The verb davapeiv to prate, 3 J. 10.
Busybodies (zrepéepyov). In this sense only here. Comp. Ta Teplepya curious arts, Acts xix. 19. The participle zrepep- yaloudvor busybodies, 2 Th. iii. 11. See note. Rend. the whole passage: “And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not.” *
* The construction is awkward at best. The most common explanation is to make dpyat idle depend upon parOdvovory they learn, understanding efva: to be: they learn to be idle. Others take meprepyduevar With wavOdvovor ; they learn to go about, which is not Greek. von Soden makes 7a ui déovra what they ought not the object of both pav@dvovew and Aadodca speaking, which is clearly inadmissible.