σεσωρευμένα ἁμαρτίαις : overwhelmed, rather than burdened (βεβαρημένα) (Field). Is there any contrast implied between the diminutive, indicating the insignificance of the women, and the load of sins which they carry? De Wette (quoted by Alf.), notes that a sin-laden conscience is easily,tempted to seek-the easiest method of relief.
ποικίλαις: There is no great dif- ficulty in diverting them from the right path, for they are inconstant even in vice.
Ver. 7. πάντοτε μανθάνοντα: They have never concentrated their attention on any spiritual truth so as to have learnt it and assimilated it. They are always being attracted by ‘‘ some newer thing,” τι καινότερον (Acts xvii. 21), and thus their power of comprehension be- comes atrophied.
μηδέποτε: For negatives with the participle, see Blass, Grammar, p. 255.
εἰς ἐπίγνωσιν ἀληθείας : See on 1 Tim. ll. 4.
να. 8. The apostle now returns from the γυναικάρια to their seducers, whom he compares to the magicians who withstood Moses and Aaron, both
172 ΠῚ. eee Ακ. - ; - 1 Acts xiii καὶ ‘lapBpqs! | ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι | ἀνθίστανται , etc, Rom. ix. τῇ ἀληθείᾳ, ἄνθρωποι ™ κατεφθαρμένοι τὸν νοῦν, " ἀδόκιμοι ° περὶ 19, xiii. 2, a Gal. ii. τα, “τὴν “πίστιν. 0. ἀλλ᾽ οὐ " προκόψουσιν Ρ ἐπὶ " πλεῖον, yap “pn. vi. A 3” > A 13,2 Τίπι. Σ ἄνοια αὐτῶν "ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. iv. 15, etc. Ἂς = a mHere 10. "Σὺ "δὲ 'παρηκολούθησάς” µου τῇ διδασκαλίᾳ, τῇ " ἀγωγῇ, only, Ni ιο 1 Tim. vi. 5 n Rom. i. 28,1 Cor. ix. 27, 2 Cor. xiii. 5, 6, 7, Tit. i. 16, Heb. vi. 8. or Tim. i. 19, Vi. 21. p See 2 Tim. ii. 16. q Wisd. xv. 18, xix. 3, etc., Luke vi. 11 only, N.T. r 3 Macc. ili. το, vi. 5 only. s See x Tim. vi. 11. t See 1 Tim. iv. 6. u Here only, N.T., Esth.
(2), 2 Macc. (3), 3 Macc. (1).
1 Μαμβρῆς FG, d, ε, {, g, m5°, vg., go.
2 So SAC [FG, ἠκολούθησας], 17; παρηκολούθηκας DKLP. See τ Tim. iv. 6.
in their hostility to the truth and in their subsequent fate. St. Paul is the earliest extant authority for the names; but of course he derived them from some source, written (Origen), or unwritten (Theodoret), it isimmaterial which. But the former theory is the more probable. The book is called by Origen (zn Matt. Ρ. 916, on Matt. xxvii. 8), fannes et Mam- bres liber, and is perhaps identical with Penitentia Famnis et Mambrae con- demned in the Decretum Gelasit. Pliny, whose Natural History appeared in A.D. - 77, mentions Jannes along with Moses and Lotapis (or Jotapis) as Jewish Magi posterior to Zoroastes (Hist. Nat. xxx. 1). He is followed by Apuleius, Afol. ο. go. Numenius (quoted by Eusebius (Prep. Ev. ix. 8) mentions Jannes and Jambres as magicians who resisted Moses. In the Targ. of Jonathan on Ex. vii. 11, the names are given as
DDD) OD Janis and Jamberes; but in the Talmudas SBD) NOT, Jochana and Mamre. It is generally
agreed that Jannes is a form of Jochan- an (Johannes), and that Jambres is from
the Hiphil of ΓΤ to rebel. For the legends associated with these names, see art. in Hastings’ D. B.
ἀντέστησαν: The same word is used of Elymas the Sorcerer, Acts χΗΙ.δ. The οὕτως refers rather to the degree of their hostility than to the manner in which it was expressed, i.¢e., by magical arts. At the same time, it is possible that magic was practised by the false teachers ; they are styled impostors, γόητες, in ver. 13; and Ephesus was a home of magic. See Acts xix. το.
κατεφθαρμένοι τὸν νοῦν : cf. τ Tim. vi. 5, ϑιεφθαρμ. τὸν νοῦν. This is the Pauline equivalent for the Platonic “Πε in the soul’’. κατεφθ. is not coordinate with ἀδόκ.; the latter is the exemplifica- tion of the former.