Resch, Agrapha, 1906.
Schirer, History of the fewish People in the Time of Fesus Christ (Engl. trans. by Macpherson, Taylor, and Christie), 1890, etc. 1
Smend, Die Weisheit des Fesus-Sirach, 1906.
Taylor's edition of Pirge Aboth, ‘Sayings of the Jewish Fathers,” 1897.
Weber, Fiidische Theologie auf Grund des Talmud und verwandter Schriften, 1897.
The Talmudical works of Wiinsche, Bacher, Strack, Fiebig, etc.
ΣΑ new edition of this work has appeared.
I. τ. *IAKQBOE Θεοῦ καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ 2 " δοῦλος ταὶς 6 Acts xii.
δώδεκα “ φυλαῖς ταῖς ἐν τῇ * διασπορᾷ ὃ
Phil. 1.1; Tit. i. 1; 2 Pet. i. 1; Judei.; cf. 1 Pet. ii. 16; 2 Tim. li, 24.
xxvi. 17; cf. Matt. xix. 28. I, XV. 23, XXiii. 6.
17} Cf Matt. xili.
55- Ὁ Rom.i.1; (Luke xxii. 30; Acts
e , χαίρειν.
ἃ Deut. xxxii. 26; 1 Pet. i. 1; John vii. 35; cf. Acts ii. 5-11, viii. e 2 Macc. ix. 19; Acts xv. 23.
lInser. + επιστολη BKP, curss., om. δῷ Επιστολή καθολικὴ τον αγιου αποστολον νακωβου L, Epistola Catholica beati Jacobi Apostoli Vulg. (Epistulae Catholicae
Vulga), επ. του απ. ιακωβου Pesh.
᾿ ΓΞ Pesh., Syrlec,
ΟΗΑΡΤΕΚ I,—Ver. 1. Ἰάκωβος: A very common name among Palestinian Jews, though its occurrence does not seem to be so frequent in pre-Christian times. Some noted Jewish Rabbis of this name lived in@the earliest centuries of Christianity, notably Jacob ben Korshai, a “ Tanna” (i.e, ‘ teacher” of the Oral Law) of the second century. The Eng- lish form of the name comes from the Italian Giacomo. θεοῦ καὶ Κυρίον Ἰησοῦ Χριστοῦ: Only Κυρίου here can refer to Christ; in Gal. i. x the dif- ferentiation is made still more complete . . . διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατ- ρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. On the- other hand, in John xx. 28, we have ὁ Κύριός µου καὶ ὁ Θεός pov. But the disjunctive use of καὶ in the words before us does not imply a withholding of the divine title from our Lord, for the usage of Κύριος in the N.T., especially without the article, when connected with Χριστός, is in favour of its being regarded as a divine title, see ¢g., 1 Cor. 1. I-3, etc. Hellenistic Jews used Κύριος as a name for God; the non-use of the article gains in significance when it is remem- bered that 6 Κύριος, ‘‘ Dominus,” was a title given to the early Roman Emperors in order to express their deity, cf. Acts xxv. 26, where Festus refers to Nero as ὃ Κύριος. The Palestinian Syriac Lec- tionary (containing, as generally con- ceded, the dialect which our Lord spoke), as well as the Peshitta, read ‘‘ Our Lord,” the expression used in the Peshitta in
3 Add pon ναι Syrlec,
Matt. viii. 25, Κύριε, σῶσον, ἀπολλύμεθα, and in xx. 33, Κύριε, ἵνα ἀνοιγνῶσιν οἱ ὀφθαλμοὶ ἡμῶν ; both instances of divine power being exercised. Χριστοῦ: the use of this title, applied to Jesus without further comment, speaks against an early date for the Epistle; in a letter written to FYews during the apostolic age it is inconceivable that the Messiah should be referred to in this connection without some justification; Jewish beliefs con- cerning the Messiah were such as to make it impossible for them to accept Jesus as the Messiah without some teaching on the subject; this would be the more required in the case of Jews of the Dispersion who could not have had the same opportunities of learning the truths of Christianity as Palestinian Jews. The way in which the title 15 here applied to our Lord implies that the truth taught was already generally ac- cepted. The absence of the article also points to a late date. δοῦλος: Gener-
ally speaking, to the Jew δοῦλος (Tay ) ᾿
when used in reference to God, meant ἃ worshipper, and when used with refer- ence to men a slave; as the latter sense is out of the question here, δοῦλος must be understood as meaning worshipper, in which case the deity of our Lord would appear to be distinctly implied. ταῖς δώδεκα φυλαῖς ἐν τῇ δια- σπορᾷ: the ‘twelve tribes” was merely a synonym for the Jewish race (ἔθνος ᾿Ιουδαίων), but there was a real