\ DAT καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
> hay we / ιν αυτου ἐν εσοπττρῳ ' 24. κατενοησεν γαρ
25. ὁ δὲ
3 ἐλευθερίας καὶ παραμείνας,
32; Rom. οὐκ” " ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ᾿ ἔργου, οὗτος
νια. 2 ; Σ x 5 x
Gal. v. τ. ἡ μακάριος > ἐν τῇ ποιήσει αὐτοῦ ὃ ἔσται. 26. Εἴδ τις " δοκεῖ θρη- v—v Rom. a A ~ a
ii,13. σκὸς εἶναι) μὴ 7 χαλιναγωγῶν ὃ “γλῶσσαν ἑαυτοῦ ὃ ἀλλὰ ἀπατῶν w Luke xi.
28; John
xiii. 17. x Cf. Heb. iv. 1. y 111. 2, 3. Ζ iii.6; Ps. xxxiv. 13 (14 in Heb.); Ps. cxli. 3.
1Om. της γενεσεως Pesh., et al.
20m. ff.
3 Add εν avtw Vulg. (om. VulgF), Pesh., Syrhk, Arm. 4 Pr. οντος KLP, Pesh., Arm., Thl., Oec., rec.
5--5 In operibus suis ff.
8 Add δε CP, Pesh., latt., Copt., Treg.
Ἰ Add εν υμιν KL, curss., Thl., Oec., rec.
8 χαλινων B.
contained, cf. Pseudo-Cyprian in De duo- bus mont., chap. 13: ‘Ita me in vobis videte, quomodo quis vestrum se videt in aquam aut in speculum” (Resch., of. cit., p- 35), cf. 1 Cor. xiii. 12; 2 Cor. ΠΠ. 18.— τὸ πρόσωπον τῆς γενέσεως ad- τοῦ: Cf. Jud. xii. 18, πάσας τὰς ἡμέ- ρας τῆς γενέσεως, “all the days of the natural life,” γεν. being used of unen- during existence; if this is the meaning here, it is used “*to contrast the reflexion in the mirror of the face which belongs to this transitory life, with the reflexion, as seen in the Word, of the character which is being here moulded for eternity " (Mayor). In ver. 24, ‘‘forgetteth what manner of man he was” makes it improbable that the reference is to the “natural face,” because a man would probably have some idea as to what his features were like. If πρόσωπον is here used in the sense of “ personality” (as in Sir. iv. 22, 27, vii. 6, x. 5, xiii. I, etc.) then the reference would perhaps be to a man looking into his conscience, 1.¢., “the personality at its birth,’ before he had become sin- stained; this being what he was origin- ally meant tobe. The Peshitta simplifies the matter by omitting τῆς γενέσεως, and
is followed in this by some minor authori- ἡ
Πες.- ἐσόπτρῳ: Cf. Sir. xii, II... Kal ἔσῃ αὐτῷ ὡς ἐκμεμαχὼς ἔσοπτρον ; and Wisd. vii. 26.
Ver. 24. κατενόησεν... ἀπε- λήλυθεν: gnomic aorists, see note on ἀνέτειλεν, ver. II.
Ver. 25. παρακύψας: in Sir. xiv. 20 ff. we read, Μακάριος ἀνὴρ ὃς ἐν σοφίᾳ τελευτήσει .. . ὁ παρακύπτων διὰ τῶν θυρίδων αὐτῆς. The word means literally to “peep into” with the idea of eagerness and concentration, see Gen.
αυτου SACKL, Οεο., Ti., Treg., WH (altern. reading).
xxvi. 8; Mayor says that the παρὰ “seems to imply the bending of the upper part οἱ the body horizontally”; if this is so the word would be used very appropriately of a man poring over a roll of the Torah. —eis νόμον τέλειον . . .: see above ver. 22.--οὐκ ἀκροατὴς ἐπι- λησμονῆς, etc.: Cf. with this what is quoted as a saying of our Lord in the Doctvina Addae: “Thus did the Lord command us, that that which we preach before the people by word we should practise in deed in the sight of ail” (Resch., of. cit., p. 285). --- ἔπιλη- σμονῆς: does not occur elsewhere in the N.T., and only very rarely in the Septuagint; see Sir. xi. 27, κάκωσις ὥρας ἐπιλησμονὴν ποιεῖ τρυφῆς.--Οἰν τῇ ποιήσει αὐτοῦ: only here in the N.T., cf. Sir. xix. 18 (20 in Greek), πᾶσα σοφία φόβος Κυρίου, καὶ ἐν πάσῃ σοφίᾳ ποίησις νόμου ; and li. 19, καὶ ἐν ποιήσει μου (BR read λιμοῦ) διηκριβασάμην (this clause does not exist in the Hebrew, and is probably a doublet) ; cf. Sir. xvi. 26.
Vv. 26, 27. Although these verses are organically connected with the preceding section, they are self-contained, and deal with another aspect of religion. While the earlier verses, 19b-25, emphasise the need of doing as well as hearing, these speak of self-control in the matter of the tongue. At the same time it must be confessed that these verses would stand at least equally as well before iii. x ff._— δοκεῖ: the danger of regarding the αῤ- pearance of religion as sufficient was the greater inasmuch as it was characteristic of a certain type of “religious” Jew, cf. Matt. vi. I, 2, 5,16; it must not, how- ever, be supposed that this represented the normal type; the fact that the need of