441
1Ο. ὅστις yap? ὅλον τὸν νόμον ἠση.3 a iii. 2; 2 γαρ μον τηρηση,
Pet. πος ude 24. b Matt. v. Οι- I9. μ c Mark iii. 29; Gal. lil. 10.
11. 6 γὰρ εἰπών 5: εἰ δὲ οὐ ὃ
12. οὕτως
λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόµου " ἐλευθερίας μέλλοντες κρίνε- d—d Quoted
1Qui ff. 2 Autem Vulg.
from Exod, xx.
13, 14; cf. Deut. v. 17, 18. ε 1. 25.
ϑτηρησει KLP; πληρωσει A, a, c, 63,69, Syrhk; πληρωσας τηρήσει 13; τελεσει
‘66, 73. Άπταισει ΙΤ,Ρ. Τµοιχευσεις Τ,, Ῥεγενου ΑΒ.
5 evtras A.
precisely expresses the Hebrew ΖΝ) “*to cross over”; cf. Rom. ii. «25, 27; Gal. ii. 18; Heb. ii. 2, ix. 15, and see Matt. xv. 2, 3. To cross over the line which marks the “way” is to become a transgressor.
Ver. το. τηρήσῃ: τηρεῖν is used here with a force precisely corresponding
to the Hebrew Ὁ when used in re- ference to the Law, or a statute, the Sabbath, etc. ; the idea is that of guard- ing something against violation.—7 τ a- toy δὲ ἐν ἑνί: πταίειν = the Hebrew
Lyris, “to stumble over” something ; the picture is that of a παραβάτης stum- bling over the border which marks the way; cf. the oft-used expression in Jewish writings of making a “‘ hedge” or “fence” around the Torah, e.g., Pirge Aboth., i. τ. With the verse before us cf. Sir. xxxvii, 12,... ὃν ἂν ἐπιγνῷς 'συντηροῦντα ἐντολάς . . . καὶ ἐὰν πτα- tons συναλγήσει σοι, and νεῖ. 15 καὶ ἐπὶ πᾶσι τούτοις δεήθητι Ὑψίστου ἵνα εὐθύνῃ ἐν ἀληθείᾳ τὴν ὁδόν σου.--ἐν ἑνί: πδεά ἴπ a pregnant sense, ‘‘in one matter” or “in any single point”.— γέγονεν πάντων ἔνοχος: While there are a certain number of passages in Rabbinical writings which are in agree- ment with this teaching (¢.g., Bemidbar Rabb., ix.on Num. v. 14; Shabbath, 706 ; Pesikta, 50a; Horaioth, 8b; quoted by Mayor), there can be no doubt that the predominant teaching was in accordance with the passage quoted by Taylor (in Mayor, op. cit., p. 89) from Shemoth Rabb. xxv. end: “The Sabbath weighs against all the precepts’; as Taylor goes on.to say: “If they kept it, they were to be reckoned as having done all ; »if they profaned it, as having broken all”.
6—6 Transp. C, 69, Syrhk, Arm., Thl. 8—8 Transp. 15, 70, Arm.; -σεις K, Thl.; «σης LP. 10 αποστατης A.
Rashi teaches the same principle. This is quite in accordance with the Jewish teaching regarding the accumulation of
ΓΛ (“ commandments,” {.6., observ- ances of the Law); a man was regarded as “righteous” or “evil” according to
the relative number of ΣΑΣ or evil deeds laid to his account; the good were balanced against the bad; according as to which of the two preponderated, so was the man reckoned as among the righteous or the wicked (see the writer's article in the Expositor, April, 1908, ‘‘ The Parable of the Labourers in the Vineyard”).— πάντων is equivalent to all the precepts of the Torah. For évoyos cf. Matt. xxvi. 66: τ οε- σα. 27} (Gall) μ. τοὶ see) also Deut. xxvii. 26, and Resch, of. cit., p. 47.
Ver. 11. μὴ μοιχεύσῃ -; etc.: for the order of the seventh commandment preceding the sixth, cf. the Septuagint (Exod. xx. 13, 14), and Luke xvii. 20; Rom. xiii. 9. With this mention of adultery and murder together should be compared 88 9, 10 of the Afoc. of Peter; in the former section the punishment of adulterers is described, in the latter that of murderers, while in § τι mention is made of the children who were the victims of murder. Possibly it is nothing more than a coincidence, but the fact is worth drawing attention to that in the Afoc. of Petey (or, more strictly, in the extant remains of this) the punishment is des- cribed only of those who had been guilty of evil speaking (blasphemy), adultery, murder, and the wealthy who had not had pity upon widows and orphans. These are the sins upon which special stress is laid in our Epistle; other sins receive only incidental mention.