Hebrew name OTP Πα “ the wind of the east,” or simply D7,
expresses the quarter whence it comes,
426
ἃ Matt. xx. σὺν τῷ τ
12; Luke : xii. 55.
ε Quoted from Isa. xl. 7 2
f—f Quoted σεται. from Dan.
xii. 12. g Cf. v. τα; 1 Pet. iii. 14; Prov. iii. rz.
1 Add Suo ff.
καύσωνι 1 καὶ ἐξήρανεν τὸν χόρτον, Ξκαὶ τὸ ἄνθος αὐτοῦ, "ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ * ἀπώ- λετο- “οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις ὃ αὐτοῦ ὃ μαρανϑή- 12. “Μακάριος ἀνὴρ ὅς ὑπομένει ᾿8 πειρασμόν, ὅτι
3:3 Syrlec om, και τὸ ανθος αυτου εξεπεσεν, and οντως Kat... µαρανθησεται.
3 Om. 6ο.
δεαυτου Cl(vid),
4Om. B.
ὅποριαις WA, 40, 89, 97, Thl.; in,actu ff. Ίανθρωπος A, 708, 104.
ὄνπομενη 13, m, νποµεινη 134, sustinuerit, 7).
the Greek καύσων, “burner,” de- scribes its character, see Hos. xiii. 15; Ezek. xvii. 10; it became especially dangerous when it developed into a storm, on account of its great violence, see Isa. xxvii. 8; Jer. xviii. 17; Ezek. xxvii. 26.--ἐξέπεσεν: the equivalent
Hebrew word is brs » which like the
cognate root in other Semitic languages, contains the idea of dying, cf. Isa. xxiv. 4, Xxvi. το.--εὐπρέπεια τοῦ προ- σώπου αὐτοῦ: pleonastic; προσ. is used mostly in reference to persons, ¢.g., in Sir. it occurs twenty-eight times, and only in two instances to things other than persons, viz., xxxvili. 8, καὶ εἰρήνη παρ᾽ αὐτοῦ ἐστιν ἐπὶ προσώπου τῆς γῆς [He-
brew marg., however reads Ὁ ΤΝ 55 52)
xl. 6... ἀπὸ προσώπου πολέμον
[Hebrew text, however, AT sp u
εὐπρέπεια does not occur elsewhere in the N.T.; see Sir. xlvii. το, its only @ccurrence in that book.—évy ταῖς πορείαις αὐτοῦ: see above ver. 8. --μαρανθήσεται: only herein Ν.Τ.
Vv. 12 ff. The section vv. 12-16 is wholly unconnected with what immedi- ately precedes; it takes up the thread which was interrupted ati. 4. Ini. 2-4 the brethren are bidden to rejoice when they fall into temptations because the purifying of their faith which this results in engenders ὑπομονήν, and if ὑπομονή holds sway unimpeded they will be lack- ing in nothing. But it is, of course, a prime condition here that those who are tempted should not succumb; the re- joicing is obviously only in place in so far as temptation, by being resisted, strengthens character: therefore the writer goes on to speak (ver. 12) of the biessedness of the man who fulfils this first condition, who endures (ὃς ὑπομένει) temptation, for he shall receive the crown of life, the reward of those in whom
ὑπομονή has had its perfect work. It is this intimate connection between i. 2-4 and i, 12 ff. which induces one to hazard the conjecture that they were not originally separated by the intervening verses, which deal with entirely different subjects, and which therefore interrupt the thought- connection clearly existing between the two passages just mentioned.—In ver. 13 the occurrence of the words: “ Let no man say when he is tempted, I am tempted of God,” show that this view was actually held, indeed the belief was very widely prevalent and had been for long previously, ¢.g., in Sir. xv. II ff. it is said: ‘‘Say not thou, It is through the Lord that I fell away ; for thou shalt not do the things that he hateth. Say not thou, It is he that caused me to err; for he hath no need of a sinful man. . He himself made man from the begin- ning, and left him in the hand of his own counsel ...”; to say, with some com- mentators, that there is no reference here to any definite philosophical teaching, and that the words only express a natural human tendency to shift the blame for evil-coing in a man from himself to God, is an extraordinary position to take up; the tendency to shift blame is certainly natural and human, but it is not natural to shift it on to God ; either on to fellow- men, or on to Satan, but not on to God! But besides this, nobody conversant with the teaching of Judaism during the cen- turies immediately preceding the com- mencement of the Christian era, and onwards, could for a moment fail to see what the writer of the Epistle is referring to; a writer who in a number of respects shows himself so thoroughly au fatt with the thought-tendencies of his time (i. 5, 111, 13-18, ii. 14-26, νετ. 19-20 besides the passage before us) was not likely to have been ignorant of the fact that among all the thoughtful men of his day the great question of the origin of evil was being