“elegans paradoxon” (Bg.)—his (her) own is not his (her) own.
Ver. 5. μὴ ἀποστερεῖτε κ.τ.λ.: “Do not rob one another ”—sc. of the ὀφειλή; the deprivation is an injustice (same vb. as in vi. 7 f.); ‘“congruit hoc verbum cum verbo debendi” (Bg.). This also, with ver. 4, against the rigorists. The impvs. of this context are pr., relating to habits of life.—et μὴ κ.τ.λ. qualifies the command not to rob, by stating an ex- ception: this exception, however, the Ap. “valde limitat” (Bg.), first by τι (in some measure, somehow), next by av (haply, if the case should arise), thirdly by ἐκ συμφώνου (of consent: making the sepa- ration no longer robbery), lastly by πρὸς καιρόν (for a season). Such separation may be made for specific religious ends— “that you may be disengaged for prayer ”’ (vacetis orationi, Vg.), and with a view to renewed intercourse (καὶ πάλιν ἐπὶ τὸ αὐτὸ ἠτε). So fearful was the Ap. of putting a strain on the ill-disciplined Cor. nature, with sensual incitements rife in the atmosphere: “lest Satan be tempting you because of your want of self-con- trol”.—dakpacia, later Gr. for ἀκράτεια (opp. of ἐγκράτεια, cf. ix. 25), signifies non-mastery of appetite.—ZyoAdLw (here in aor., of particular occasion ; πειράζητε, pr., of constant possibility), construed with dat. or πρός τι, in cl. Gr. often denotes leisure from ordinary for higher pursuits—e.g., σχολάζειν μουσικῇ, φιλο- σοφίᾳ; also used of scholars who “devote themselves” to a master: a negative condition of προσκαρτερεῖσ-