τυφωθείς: τυφόω comes from τῦφος, the primary meaning of which is smoke or vapour, then conceit or vanity which befogs a man’s judgment in matters in which he himself is concerned. The R.V. always renders it puffed up. Vulg. here, in superbiam elatus.
8
114
. . 4 , A ar Tim. vi θεὶς εἰς κρίμα * ἐμπέσῃ τοῦ " διαβόλου.
9, Heb. x. 31. Ὁ Eph.iv.27, t
¢ Ld A vit, 1 δ παγίδα ὅ τοῦ " διαβόλου. Tim. iii.7, 2 Tim. ii. 26. ς Tit. i. 13 only, in Paul.
g 2 Tim. ii. 26. h See 1 Tim. ii. 9.
1JIns. αὐτὸν DELP, ἆ, f, m47, vg.
κρίμα ἐμπέσῃ τοῦ διαβόλου: κρίμα is best taken in the sig. condemnation, as in Rom. iii. 8, Rev. xvii. 1, and τοῦ διαβόλου as objective genitive: “' Lest he be involved in the condemnation which the devil incurred,” οἱ, the judgment pronounced on the devil, whose sin was, and is, pride. See Ecclus. x. 13, 2 Pet. ii. 4. So most commentators, especially the ancients. On the other hand, τοῦ διαβόλου in ver. 7 is the subjective geni- tive, a snare laid by the devil ; and it is possible to render κρίμα τ. διαβ. the accusation brought by the devil, or a judgment effected by the devil, who may succeed in this case, though he failed in that of Job. This is however not a natural translation; and it is to be observed that ἐμπίπτειν in reff. expresses a final doom, not a trial, such as that of temptation or probation. Dean Bernard takes τοῦ διαβόλου as subjective genitive in both verses; and in the sense of slan- derer: the judgment passed by the slanderer ; the snare prepared by the slanderer.
τοῦ διαβόλου : St. Paul uses this name for the Evil Spirit three times in the Pastorals and twice in Eph. (see reff.) ; ὃ πονηρός in Eph. vi. 16; ὃ Σατανᾶς elsewhere eight times. διάβολος, with- out the article, means slanderer in ver. τι and reff. there.
Ver. 7. τῶν ἔξωθεν : οἱ ἔξω in Mark iv. τι (ἔξωθεν, W.H. πι.) means those who came into contact—more or less close—with Jesus, but who were not His disciples. In the Pauline use (see reff.) it means the non-Christian Society in which the Church lives. St. Paul’s atti- tude towards them that are without is one of the many proofs of his sanity of judgment. On the one hand, they are emphatically outside the Church; they have no locus standi in it, no right to interfere. On the other hand, they have the law of God written in their hearts; and, up to a certain point, their moral instincts are sound and their moral judgments worthy of respect. In the passage before us, indeed, St. Paul may