360 ἢ
“Christ will shine upon thee with the light of His truth and bring thee out of the pagan darkness of ignorance and immorality ”’.
So much for the terms. But whence does the passage come? The answer which first suggests itself, and which is given by many (Calv., Est., Beng., Harl., Olsh., Hofm., Weiss, Alf., ΕΙΙ., etc.), is that it is a quotation from the OT, as the formula λέγει indicates, and in fact a very free reproduction and application of Isa. Ix. 1. The difficulty lies in the extreme freedom with which the original- words are handled. There is but a very slender resemblance be- tween what we have here and the LXX version of the prophetic verse, viz., φωτί- ἴον, φωτίζον, Ἱερονσαλήμ, ἥκει γάρ σον τὸ φῶς καὶ ἡ δόξα Κυρίον ἐπί σε ἀνατέ- ταλκεν. Nor should we have a different condition, if we supposed Paul in this case to have followed the Hebrew text. Hence some (Beza, etc.) imagine that Paul has combined with Isa. lx. 1 other Isaianic passages (é.g., ix. I, xxvi. 10, lii.1). But while it is true that Paul does elsewhere use great liberty in modifying, combining, and applying OT passages, it cannot be said either that these words of Isaiah have muchrelation tothe quotation, or that we have in Paul's writings (even Rom. x. 6, etc., not excepted) any case quite parallel to this. Others, therefore, conclude that the passage is from some apocryphal writing, the Apocalypse of Elias (Epiph.), a prophecy under the name of ¥eremiah (Geor. Syncell.), one of the writings attributed to Enoch (Cod. G, margin). But though Paul might have quoted from an apocryphal book, and some think he has done it, ¢.g., in 1 Cor. ii. 9, it is certain that his habit is to quote only from the OT, and further this formula of citation appears always to introduce an OT passage. Meyer tries to solve the difficulty by the somewhat far-fetched supposition that Paul really quoted from some apocryphal writing, but by a lapse of memory took it for a part of canonical Scripture. Others suggest that he is quoting a saying of our Lord not recorded in the Gospels (cf. Resch., Agrapha, pp. 222, 289), or a baptismal formula, or some hymn (Mich., Storr, εἰς). The choice must be between the first-mentioned explanation and the last. Notwithstanding the confessed difficulties of the case, there is not a little to incline us to the idea that, although in a very in- exact and unusual form, we have a biblical quotation before us here. On the other hand it is urged (e.g., by Haupt) with