721
14. ἀσπάσασθε ᾽Ασύγκριτον, Φλέγοντα, Ἑρμᾶν, Πατρόβαν, ‘Eppiy,4
καὶ τοὺς σὺν αὐτοῖς ἀδελφούς.
Tig
ἀσπάσασθε Φιλόλογον καὶ
ἸΙουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ολυμπᾶν, καὶ τοὺς σὺν
αν ιός ae, αὐτοῖς πάντας ἁγίους.
16. ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίω.
ἀσπάζονται ὑμᾶς at ἐκκλησίαι ? τοῦ Χριστοῦ: 17. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, σκοπεῖν τοὺς τὰς ἔ διχοστασίας καὶ τὰ σκάνδαλα, παρὰ τὴν g x Cor. iii.
διδαχὴν ἣν ὑμεῖς ἐμάθετε, ποιοῦντας -
3; Gal.v
4 A καὶ éxxAtvate® ἀπ᾿ αὐτῶν. 20
1 Here NABCD!FP and all edd. transpose Eppav and Eppny. 2 After εκκλησιαι ins. πασαι NABCLP and all edd. 3 For εκκλινατε read εκκλινετε with §$'BC, Weiss, W. and H., Tischdf.
Ver. 14. Of Asyncritus, Phlegon and Hermes nothing is known. Patrobas (or Patrobius) may have been a depend- ant of a famous freedman of the same name in Nero’s time, who was put to death by Galba (Tac., Hist., i., 49, ii, 95). Hermas has often been identified with the author of The Shepherd, but though the identification goes back to Origen, it is a mistake. ‘* Pastorem vero nuperrime temporibus nostris in urbe Roma Herma conscripsit sedente cathedra urbis Rome ecclesia Pio eps. fratre ejus”: these words of the Canon of Muratori forbid the identification. τοὺς σὺν αὐτοῖς ἀδελφούς indicates that the persons named, and some others designated in this phrase, formed a little community by themselves—perhaps an ἐκκλησία κατ᾽ οἶκόν τινος.
Ver. 15. Philologus and Julia, as con- nected here, were probably husband and wife; or, as in the next pair, brother and sister. Both, especially the latter, are among the commonest slave names. There are Acts of Nereus and Achilleus in the Acta Sanctorum connected with the early Roman Church. ‘‘ The sister’s name is not given, but one Nereis was a member of the [imperial] household about this time, as appears from an inscription already quoted” (Lightfoot, loc. cit., p. 177). Olympas is a contraction of Olym- piodorus. τοὺς σὺν αὐτοῖς πάντας ἁγίους: see ΟΠ last verse. The πάντας may suggest that a larger number of persons is to be included here.
Ver. 16. ἀλλήλους. When the epistle is read in the Church the Christians are to greet each other, and seal their mutual salutations ἐν Φιλήματι ἁγίῳ. In 1 Thess. v. 26 the προιστάµενοι apparently are to salute the members of the Church so. In 1x Cor. xvi. 20, 2 Cor. xiii. 12, ex- actly the same form is used as here. The custom of combining greeting and kiss