Ver. 4. τίμιος ὁ γάμος ἐν πᾶ- σιν. “Is ἔστω or ἐστί to be supplied 2” Probably the former, as in ver. 5, “ Let marriage be held in honour among all”. Asa natural result of holding marriage in honour, its ideal sanctity will be violated neither by the married nor by the unmarried. Therefore the καὶ links the two clauses closely together and has some inferential force, ‘‘ and thus let the bed be undefiled” [μιαίνειν τὴν κοίτην occurs in Plutarch to denote the viola- tion of conjugal relations. Used with γυναῖκα in Ezek. xviii. 6, xxiii, 17]. The next clause shows in what sense the
376 Exod. xxiil. 8;
19, et
/ , , δὲ Ν x α ς κοίτη ἀμίαντος - πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. Deut.xvi. yupog 6 τρόπος ' ἀρκούμενοι τοῖς παροῦσιν.
5. 3 ἀφιλάρ-
αὐτὸς γὰρ εἴρηκεν,
χχχί. 6,8; “Οὐ μή σε ἀνῶ, οὐδ᾽ οὐ μή σε ἐγκαταλίπω 1 ’᾿. 6. "ὥστε θαρροῦντας
XXViII,20 ; ἐν a5 Prov. xv. μοι ἄνθρωπος. 16; Matt.
ἡ ἡμᾶς λέγειν, “ Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει
7. ᾿ Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλά-
vi. 25, 4. λησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ: ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς
Phil. iv.
ἈΝ καὶ σήμερον ὁ αὐτὸς, Kaigeis τοὺς
9. Εδιδαχαῖς ποικίλαις καὶ ξέναις μὴ περιφέρεσθε ὃ -
~ a , 11: 1Tim, ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. vi. 6, εἴς. > a 4 ante e Ps. ivi.g, 8. Ἰησοῦς Χριστὸς χθὲς II, et 3 cxvili. 6. αιώνας» f ver. 17. ΕΒ 7 τὶ XxX.
8; Matt. xxiv. 4; Joan. vi. 27; Rom, xiv. 17, et xvi. 17; Eph. iv. 14, et v. 6; Col. ii. 8, 16;
2 Thess. ii. 2; 1 Tim. iv. 3; 1 Joan.iv.r.
1 εγκαταλειπω in SACDcKLMP, 17. 2 εχθες in NAC*D*M; χθες in C3DcKL. 3T.R. in KL, 47; παραφερεσθε in ΝΔΟΡΜΕ, 17, 23, 37, 73.
words are tobe taken. William Penn’s saying must also be kept in view: “lfa man pays his tailor but debauches his wife, is he a current moralist?” For marriage as a preventative against vice, cf. 1 Cor. vii. and 1 Thess. iv. 4. Weiss gathers from the insertion of this injunc- tion that the writer is not guided in his choice of precepts by the condition of those to whom he is writing but by 6 theoretical reflection”. But in the face of xii. 16, this seems an unwarranted inference. πόρνους . . . ὁ θεός. Fornicators may escape human condem- nation, but God (in emphatic position) will judge them.
Ver. 5. Asin Eph. v. 5 and elsewhere impurity and covetousness are combined, so here the precepts of ver. 4 lead on to a warning against love of money: ἀφιλάργυρος ὁ τρόπος, “let your turn of mind [disposition] be free from love of money, content with what you have”. [6 τρόπος frequently in classical writers in this sense, as Demosthenes, p. 683, αἰσχροκερδὴς 6 τρόπος αὐτοῦ ἐστιν. Other examples in Kypke. ἀρκεῖσθαι τοῖς παροῦσι was also commonly used to denote contentment with what one has. Examplesin Raphel and Wetstein.] This contentment has the firm foundation of God’s promise; αὐτὸς γὰρ εἴρηκεν, “ for Himself hath said,” i.e, God. Οὐ μή σε ava .. . The quotation is from Deut. xxxi. 5, where however the third person is used. Similar promises, simi- larly expressed, occur in Gen. xxviii. 15; Deut. xxxi. 8; Josh. i. 5; τ Chron. xxviii. 20. Philo (De Conf. Ling., chap. 32, not 33 as in Bleek and Davidson) gives
the quotation literatim as in the text here. ὥστε θαρροῦντας ἡμᾶς λέγειν, ‘so that we boldly say, The Lord is my helper, I will not fear”. In Prov. i. 21 wisdom at the gates of the city θαῤῥοῦσα λέγει. The words quoted under λέγειν are from Ps. cxviii. 6, the first word Κύριος and the last ἄνθρωπος being brought into strong contrast.
. Vv. 7-16. The Hebrews are exhorted to keep in remembrance their former leaders, to abide steadfastly by their teaching, to rid themselves of the ideas of Judaism, to bear the shame attaching to