‘to P. the belief of Philo and the Jewish
mystics that the stars are animated, and are to be identified with the O.T. “angels,” as by the heathen with their gods. This
936
[Thus in2 τῶν * ἐπουρανίων 'Sdéa, *érépa "δὲ ἡ τῶν
Cor. iii.
ht ἐπιγείων.
41. ἄλλη
° , τι cy / A » 1 / m , \ o> 1 , 4 qe78i σα δόξα "' ἡλίου, καὶ ἄλλη | δόξα '"' σελήνης, καὶ ἄλλη | δόξα " ἀστέρων
Εκ. xvi. } ἀστὴρ γὰρ ” ἀστέρος ΄ διαφέρει ἐν | δόξη. 10. Cf, 11. 4 zabove. στασις τῶν P νεκρῶν. m Acts ll. 20; Mt.
424. οὕτω καὶ ἡ Σ ava-
420. ἈΣπείρεται ἐν "φθορᾷ, "ἐγείρεται ἐν ᾿ ἀφθαρσίᾳ: 43.
Lk. xxi. Ἱσπείρεται ἐν " ἀτιμία, 'ἐγείρεται ἐν 'δόξῃ: Ἀσπείρεται ἐν " ἀσθενεία,
255 4 ΕΧΧ. in Rev.
n Jude 13 (fig.); Mt. ii. four times, xxiv. 29; 14 exx. in Rev. Cf. Rom. ii. 18, etc. ; also iv. 7 above. r Ver. 50; Rom. viii. 21; Gal. vi. 8; Col. ii. 22; 2 Pet. i. 4, ii. 12, 19; Jonah ii. 7. t Rom. ii. 7; Eph. vi. 24; 2 Tim. i. 10; Wisd. ii. 23, vi. 18 f.
(Theod.).
antith., 2 Cor. xii. 9 fi, xili. 4 f., Heb. xi. 34.
notion is wanting in Biblical support. P. asserts that there are ‘‘ bodies” for heavenly beings, just as there are for earthly (cf. 49); the adj. ἐπουράνια sup- plies the ποιότης desiderated in ver. 35. The heavenly and earthly bodies, alike as being ‘‘bodies,” are far diff. in ‘‘glory’”’. ---ἀλλὰ ἑτέρα κ.τ.λ. traverses the mis- taken inference as to the identity of nature in the two kinds of organism, which might be hastily drawn from ver. 396: ‘But the glory of the heavenlies is indeed one (glory), and the (glory) of the earthlies another”.—érépa (cf. note on xii. 8 ff.) implies a diff. wider, or at least more salient, than that connoted by the ἄλλη of vv. 39 and 41; where the two are distinguished in cl. Gr., ἄλλος marks a generic, ἕτερος a specific diff. How utterly diff. was the glory of the risen Lord, who appeared to P. (Acts xxvi. 13), from that of any earthly Potentate!
Ver. 41. Even amongst the σωµατα ἐπονυράνια there are varieties, just as amongst the ἐπίγεια (39), such as are indicated by the diff. of aspect in the visible celestial objects: ‘‘ There is one glory of sun, and another glory of moon, and another glory of stars—for star differs from star in glory”’. While these lumin- ous orbs are not to be identified with the ‘* heavenly bodies ”’ of νετ. 4o (see note), they serve to symbolise the diversity of glory amongst them; all are glorious, but in ἄεστεες.-- ἄλλη, as in ver. 39 (con- trast 40), indicates diff. within the same order. The frequent symbolic associa- tion of sun and stars with God, the angels, the righteous, and with the glori- fied Fesus, may account for the asyndetic transition from ver. 406 (signifying per- sons) to 41. From the distinctions mani- fest amid the common glory of the visible
heavens we may conjecture corresponding ,
distinctions in the heavenly Intelligences
and in the bodies appropriate to them. Ver. 42a sums up what has been ad-
vanced in vv. 36-41, and presents it in
ο In this use, Gal. iv. 1; Dan. vii. 3 p See ver. 12. q Ver. 36; see note below. 5 See vi. 14.
u See xi. 14. v See ii. 3; and for
six words: οὕτως καὶ 4 ἀνάστασις τῶν νεκρῶν, ‘So indeed is the resurrection of the dead’’. It is as possible as that plants of wholly diff. form should shoot from the seed sown by your own hand; and the form of each risen body will be determined by God, who finds a suitable organism for every type of earthly life, and can do so equally for every type and grade of heavenly life, in a region where, as sun, moon, and stars nightly show, the universal splendour is graduated and varied infinitely.