tion was the Aramaic name NOY MD (“house of the people”); Hellenistic Jews used the term προσευχή = οἶκος προσευχῆς as well as συναγωγή.- ἂν ἢ ρ χρυσοδακτύλιος, etc.: Cf Sir. x1. 2, μὴ αἰνέσῃς ἄνδρα ἐν κάλλει αὐτοῦ, καὶ μὴ βδέλυξῃ ἄνθρωπον ἐν δράσει αὐτοῦ. For ἀνήρ see note on ver. 7. χρυσο-- δακτύλιος does not occur elsewhere in the N.T. nor in the Septuagint; cf. Luke-
2—5.
437
πρᾷ. εἰσέλθῃ δὲ καὶ] πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι, 3. ᾿ἐπιβλέψητε δὲ f Luke i. 48,
Ν A A « 4 ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν ® λαμπρὰν καὶ εἴπητεὂ' σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε σὺ στῆθι ἐκεῖ ἢ κάθου ὅ
uke
XXiii. 11. Sia ἢ iii. 17; of. ὕπο Rom. xiv.
7 Ξ A \ I. τὸ ὑποπόδιόν μου,δ 4. οὐ Ἡ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε i Matt. xv.
A ~ > > 10. κριταὶ διαλογισμῶν πονηρῶν; 5. ᾿Ακούσατε, ἀδελφοί μου ἀγαπητοί- k Eph. i. 4;
=) - , ,ὔ οὐχ ὁ Θεὸς * ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ 10 πλουσίους ἐν ἱ πίστει
1 ΟοΓ. i. 27, 28; cf. Job
XXXiv. 19.
1 Prov. iii. 7; Luke xii. 21; 2 Cor. viii.9; Rev. ii. 9.
1 Se και is rendered ‘‘autem” by Κ΄.
3 και επιβλ. NAKL, Oec., Ti., Treg., rec.
4 Pon post καθον 2°B, ff, WH marg.
3 Add αυτω KLP, Vulg., Oec.
5 Pr. ωδε S9C?2KLP, curss., Thl., Oec., rec. ὅ ἐπι BP, 13, 29, 60, a, ο, ἆ, Pesh., Arm., Sah.
7 Add των ποδων A, 13, Vulg., Syrr., Aeth.
8 Korum s.
® Pr. και KLP, a, Thl., Oec., rec. Β1, ff, WH marg. do not make it interrogative
1° rov κοσμον A?C*KLP, a, Pesh.; του κοσμου τουτου Aeth., Oec.; εν τω κοσμα τουτω 29, Vulg.; pr. ev 27, 43, 64, om. 113.
xv. 22. λαμπρᾷ, probably in reference to the fine white garment worn by wealthy ]ενβ.- -πτωχὸς ἐν ῥυπαράῷ ἐσθῆ- TL: ῥυπαρός occurs elsewhere in the N.T. only in Rev. xxii. 11 (cf. 1 Pet. iii. 21) and very rarely in the Septuagint, see Zech. iii. 3, 4; in the Apoc. of Peter we have, in 815, . . - γυναῖκες καὶ ἄνδρες ῥάκη ῥυπαρὰ ἐνδεδυμένοι . . .—There is nothing decisive to show whether the rich man or the poor man (presumably not regular worshippers), who are thus described as entering the Synagogue, were Christians or otherwise; on the as- sumption of an early date for the Epistle they might have keen either; but if the Epistle be regarded as belonging to the first half of the second century non- Christians are proba_ly those referred to ; but it would be futile to attempt to speak definitely here, for a good case can be made out for any class of worshipper.
Ver. 3. ἐπιβλέψητε: “look upon with admiration,” the exact force of the word is conditioned by the context; it
quite expresses the Hebrew bys Γ2: the meaning of which varies according to the context, é.g.,in Ps. xxv. 16 (Sept. xxiv. 16) it is “to look graciously,” in Deut. ix. 27, “to look sternly”.—o0t κάθου ὧδε καλῶς; the reference is to the kind of seat rather than toits position; chairs, or something corresponding to these, were provided for the elders and scribes (cf. Matt. κκ. 6; Mark xii, 39; Luke xi. 43), and would no doubt have been offered to persons of rank who might enter, while the poorer men would sit on the floor,
which is indeed clearly implied by the words ὑπὸ τὸ ὑποπόδιόν pov. The official who directed people to their seats
was called the pr (Chazzan) i.e., the
man who “had charge”; we read of the existence of this official in the Synagogue within the Temple precints in Jerusalem (Yoma, vii. I).
Ver. 4. οὐ διεκρίθητε ἐν έαν- τοῖς: ‘Are ye not divided among your- selves”? The Peshitta uses the word
yoann; the same as that used in Luke xi. 17. ‘* Every Kingdom divided against itself.” The reference in the verse be- fore us might be to the class distinctions which were thus being made, and which would have the effect of engendering envy and strife, and thus ἀϊνίδίοῃπς.--κριταί: the Peshitta has the interesting rendering