ppudpev.! 2.
βέβαιος, kal πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθα- ποδοσίαν, 3. ' πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας ; ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ Κυρίου, ὑπὸ τῶν
Ἱπαραρνωμεν with RAB*D*LP, 17, 47, 115.
the forms given by Veitch.
in clauses expressing apprehension, as here, it can always be rendered “lest perchance”, [‘In Hellenistic Greek μήποτε in a principal clause means ‘perhaps,’ in a dependent clause ‘if perchance,’ ‘if possibly,’”’ Blass, p. 212.] παραῤῥυῶμεν is 2nd aor. subj. pass. (with neuter meaning) of παραῤῥέω, I flow beside or past; as in Xen., Cyrop., iv. 52, πιεῖν ἀπὸ τοῦ παραῤῥέοντος ποταμοῦ. Hence, to slip aside; as in Soph., Philoct., 653, of an arrow slipping from the quiver; in Xen., Anab., iv. 4, of snow slipping off; Elian, V. Η., iii. 30, of a coarse story unseasonably slipping into a discreet conversation; and in medical writers, frequently of food slip- ping aside into the windpipe. Origen (Contra Celsum, 393) says the multitude need fixed holy days, ἵνα μὴ τέλεον παραῤῥνῃ, ‘that they may not quite drift away”. See also Prov. iii. 21, υἱὲ, μὴ παραῤῥυῇς; τήρησον δὲ ἐμὴν βουλήν. / Ver.2. εἰ γὰρ ὁ δι ἀγγέλων λαληθεὶς λόγος. . . . An a fortiori argument de- tived from the notoriously inevitable character of the punishment which over- took those who disregarded the Law. “The word spoken through angels” is the Law, the characteristic and funda- mental form under which the old τε- velation had been made. The belief that angels mediated the Law is found in Deut. xxxiii. 2; Acts vil. 53; Gal. iii. 19; Josephus, Ant., xv. 53. ἐγένετο βέβαιος: “proved steadfast,” inviol- able, held good; as in Rom. iv. 16, of the promise εἰς τὸ εἶναι βέβαιαν τὴν ἐπαγγελίαν. The sanctions of the law were not a mere brutum fulmen. This appeared in the fact that πᾶσα παράβασις . - . “every transgres- sion and disobedience”. παράβασις is transgression of a positive command: παρακοή is neglect to obey. Grotius renders παρακ. by ‘‘contumacia” which may be involved; but Bohme is right in his note “‘non commissa solum, sed omissa etiam”. The inflictions, whether on individuals, as Achan, or on the whole people, as in the wilderness-